Misconduct Life Quotes

Life moves pretty fast,” she stated. “If you don’t stop and look around once in a while, you could miss it.

Life never follows your plan. The truth was you could spend countless hours planning and preparing, and the only thing you could count on once you’d got your plan set was that it would be the one way things won’t happen.

Despite all my public misconduct, in the past year, I had learned the Elemental spells, the Doppelschläferin, and the preparation and flying of a magic broom; I had survived two months as prisoner of war, saving the life of captain Johanne in the process; I had escaped the dungeons of Fortress Drachensbett, and after an arduous journey successfully reunited with my double, so preserving her, and all Montagne, from Prince Flonian's rapacity, I would somehow master the despicable art of being a princess.

To be disgraced in the eye of the world, to wear the appearance of infamy while her heart is all purity, her actions all innocence, and the misconduct of another the true source of her debasement, is one of those circumstances which peculiarly belong to the heroine's life, and her fortitude under it what particularly dignifies her character. Catherine had fortitude too; she suffered, but no mumur passed her lips.

They settled the question, by deciding that misfortunes most commonly happen to us from our own misconduct or imprudence; but sometimes from causes independent of ourselves; that the most innocent and prudent conduct cannot always preserve us from them; and that, whether they arise from our own fault or not, trust in God softens them, and renders them useful in preparing us for a better life.

[Abusers] blame the world - circumstances, other people - for their defeats, misfortune, misconduct, and failures. The abuser firmly believes that his life is swayed by currents and persons over which he has no influence whatsoever (he has an external locus of control). But there are even subtler variants of this psychological defense mechanism. Not infrequently an abuser will say: "I made a mistake because I am stupid", implying that his deficiencies and inadequacy are things he cannot help having and cannot change. This is also an alloplastic defense because it abrogates responsibility. Many abusers exclaim: "I misbehaved because I completely lost my temper." On the surface, this appears to be an autoplastic defense with the abuser assuming responsibility for his misconduct. But it could be interpreted as an alloplastic defense, depending on whether the abuser believes that he can control his temper.

As a result of its investigation, the NIH said that to qualify for funding, all proposals for research on human subjects had to be approved by review boards—independent bodies made up of professionals and laypeople of diverse races, classes, and backgrounds—to ensure that they met the NIH’s ethics requirements, including detailed informed consent. Scientists said medical research was doomed. In a letter to the editor of Science, one of them warned, “When we are prevented from attempting seemingly innocuous studies of cancer behavior in humans … we may mark 1966 as the year in which all medical progress ceased.

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

The Third Precept, to refrain from sexual misconduct, reminds us not to act out of sexual desire in such a way as to cause harm to another... The spirit of this precept asks us to look at the motivation behind our actions. To pay attention in this way allows us, as laypeople, to discover how sexuality can be connected to the heart and how it can be an expression of love, caring, and genuine intimacy. We have almost all been fools at some time in our sexual lives, and we have also used sex to try to touch what is beautiful, to touch another person deeply. Conscious sexuality is an essential part of living a mindful life (86).

The fallen world described by the Christian religion matched the world I saw around me: one where a happy car ride could quickly turn to misery, one where individual misconduct rippled across a family’s and a community’s life. When I asked Mamaw if God loved us, I asked her to reassure me that this religion of ours could still make sense of the world we lived in. I needed reassurance of some deeper justice, some cadence or rhythm that lurked beneath the heartache and chaos.

To be disgraced in the eye of the world, to wear the appearance of infamy while her heart is all purity, her actions all innocence, and the misconduct of another the true source of her debasement, is one of those circumstances which peculiarly belong to the heroine’s life, and her fortitude under it what particularly dignifies her character. Catherine had fortitude too; she suffered, but no murmur passed her lips.

This is the true secret . . . that wherever a regiment is well officered, the men have behaved well—when otherwise, ill—the [misconduct] or cowardly behavior always originating with the officers, who have set the example.

Family came first. Always first. We took care of each other and relied on each other. Without the family and without Christian, everything else would be worthless. Fortune came next. It almost seemed shallow to have fortune before future, but we realized that fortune was more than wealth. It was health, goals, and maintaining what we had in the work we wanted to contribute to the world. Our fortune was the things for which we were thankful and the things we had to give. Future came last. Private ambitions, plans for the years down the road, and other goals that could possibly take our attention away from each other and our jobs would be considered only if everything else was strong.

Determining how (and whether) the Slackluster is affecting your job. If he's just annoying, try to tune him out--you've got bigger battles to wage.If he's making your life impossible, if he's jeopardizing your work, then consider speaking up (to him or directly to your boss). If you choose the latter, come prepared. You need a concrete and non-speculative record of Slackluster misconduct, and for delivering that news, there's power in numbers: a solo tattle tale is just a snitch, but a group of people pointing out inefficiencies is in the company's best interest.

To be disgraced in the eye of the world, to wear the appearance of infamy while her heart is all purity, her actions all innocence, and the misconduct of another the true source of her debasement, is one of those circumstances which peculiarly belong to the heroine’s life, and her fortitude under it what particularly dignifies her character.

In 1996 Dorothy Mackey wrote an Op-ed piece, “Violence from comrades a fact of life for military women.” ABC News 20/ 20 did a segment on rape in the military. By November four women came forward at Aberdeen Proving Ground, in Maryland, about a pattern of rape by drill sergeants. In 1997 the military finds three black drill sergeants to scapegoat. They were sent to prison and this left the commanding generals and colonels untouched to retire quietly. The Army appointed a panel to investigate sexual harassment. One of the panelists was the sergeant Major of the Army, Eugene McKinney. On hearing his nomination, former associates and one officer came forward with charges of sexual coercion and misconduct. In 1998 he was acquitted of all charges after women spoke (of how they were being stigmatized, their careers stopped, and their characters questioned. A Congressional panel studied military investigative practices. In 1998, the Court of Appeals ruled against Dorothy Mackay. She had been outspoken on media and highly visible. There is an old Arabic saying “When the hen crows cut off her head.”“This court finds that Col. Milam and Lt. Col. Elmore were acting in the scope of their duties” in 1991-1992 when Capt. Mackey alleged they harassed, intimidated and assaulted her. A legislative remedy was asked for and she appealed to the Supreme Court. Of course the Supreme Court refused to hear the case in 1999, as it always has under the feres doctrine. Her case was cited to block the suit of one of the Aberdeen survivors as well!

(3) Insight Surpasses All [The Buddha said to Anāthapiṇḍika:] “In the past, householder, there was a brahmin named Velāma. He gave such a great alms offering as this: eighty-four thousand bowls of gold filled with silver; eighty-four thousand bowls of silver filled with gold; eighty-four thousand bronze bowls filled with bullion; eighty-four thousand elephants, chariots, milch cows, maidens, and couches, many millions of fine cloths, and indescribable amounts of food, drink, ointment, and bedding. “As great as was the alms offering that the brahmin Velāma gave, it would be even more fruitful if one would feed a single person possessed of right view.22 As great as the brahmin Velāma’s alms offering was, and though one would feed a hundred persons possessed of right view, it would be even more fruitful if one would feed a single once-returner. As great as the brahmin Velāma’s alms offering was, and though one would feed a hundred once-returners, it would be even more fruitful if one would feed a single nonreturner. As great as the brahmin Velāma’s alms offering was, and though one would feed a hundred nonreturners, it would be even more fruitful if one would feed a single arahant. As great as the brahmin Velāma’s alms offering was, and though one would feed a hundred arahants, it would be even more fruitful if one would feed a single paccekabuddha.23 As great as the brahmin Velāma’s alms offering was, and though one would feed a hundred paccekabuddhas, it would be even more fruitful if one would feed a single Perfectly Enlightened Buddha ... it would be even more fruitful if one would feed the Saṅgha of monks headed by the Buddha and build a monastery for the sake of the Saṅgha of the four quarters … it would be even more fruitful if, with a trusting mind, one would go for refuge to the Buddha, the Dhamma, and the Saṅgha, and would undertake the five precepts: abstaining from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from the use of intoxicants. As great as all this might be, it would be even more fruitful if one would develop a mind of loving-kindness even for the time it takes to pull a cow’s udder. And as great as all this might be, it would be even more fruitful still if one would develop the perception of impermanence just for the time it takes to snap one’s fingers.” (AN 9:20, abridged; IV 393–96) VI.

former U.S. senator Alan Simpson from Wyoming. Simpson had spent eighteen years in the Senate, including ten as the Republican whip, the second-ranking senator in his party. He had also been a former juvenile felon. He had been adjudicated as a juvenile delinquent when he was seventeen, for multiple convictions for arson, theft, aggravated assault, gun violence, and, finally, assaulting a police officer. He later confessed: “I was a monster.” His life didn’t begin to change until he found himself imprisoned in “a sea of puke and urine” following another arrest. Senator Simpson knew firsthand that you cannot judge a person’s full potential by his juvenile misconduct.

in Dumfries his moral career was downwards. Heron, who had some acquaintance with the matter, says, “His dissipation became still more deeply habitual; he was here more exposed than in the country to be solicited to share the revels of the dissolute and the idle; foolish young men flocked eagerly about him, and from time to time pressed him to drink with them, that they might enjoy his wit. The Caledonia Club, too, and the Dumfries-shire and Galloway Hunt, had occasional meetings in Dumfries after Burns went to reside there: and the poet was of course invited to share their conviviality, and hesitated not to accept the invitation. In the intervals between his different fits of intemperance, he suffered the keenest anguish of remorse, and horribly afflictive foresight. His Jane behaved with a degree of conjugal and maternal tenderness and prudence, which made him feel more bitterly the evil of his misconduct, although they could not reclaim him.” This is a dark picture—perhaps too dark.

The basic foundation of the practice of morality is to refrain from ten unwholesome actions: three pertaining to the body, four pertaining to speech, and three pertaining to thought. The three physical non-virtues are: (1) killing: intentionally taking the life of a living being, whether a human being, an animal, or even an insect; (2) stealing: taking possession of another’s property without his or her consent, regardless of its value; and (3) sexual misconduct: committing adultery. The four verbal non-virtues are: (4) lying: deceiving others through spoken word or gesture; (5) divisiveness: creating dissension by causing those in agreement to disagree or those in disagreement to disagree further; (6) harsh speech: verbally abusing others; and (7) senseless speech: talking about foolish things motivated by desire and so forth. The three mental non-virtues are: (8) covetousness: desiring to possess something that belongs to someone else; (9) harmful intent: wishing to injure others, whether in a great or small way; and (10) wrong view: holding that such things as rebirth, the law of cause and effect, or the Three Jewels8 do not exist.

Aravana adigal also spoke to me of the tranquillity that can be achieved by observing the five silas or rules of conduct, that is, to refrain from destroying life, from lying, from stealing, from intoxicants, and from sexual misconduct.

Life is severe and coping is harder for some than others. We can make the journey trickier or easier, smoothing the path with grace or complicating it with more obstacles. This person is here to stay for the foreseeable future or forever, so he is a necessary member of your tribe. You can exercise compassion without enabling misconduct.

Self-love and compassion for other people commences with accepting responsibility for the harm caused by our own misconduct and by forgiving other people for their individual trespasses. Self-improvement begins with rejection of destructive and malicious behaviorisms. Our behavior reflects our character, which we develop by studiously examining and reflecting upon the consequences of our actions and by integrating the entire accumulation of life experiences into a comprehensive living philosophy.

It’s exhausting,” I said. “I have to battle this part along with the sense of frustration and hopelessness it creates. It’s so tough and strong that it seems undefeatable.” “What does the overburdened restless part want?” “It wants someone to bring it under control to rest and have peace. It’s like a hyperactive fidgety child, pacing back and forth, crying for someone to make it stop.” I was having trouble connecting my inner true self to the stressed part because of the intense energy it was creating. Keith guided me by helping me communicate with the stressed part. I needed to make it understand that by stepping aside it would allow the healing process of unburdening the emotional component that was holding in the shame. Without the burden of the disgrace, the anxious, stressed-out, perfectionist, striver part would not have to work so hard to compensate for its self-perceived shortcomings. Furthermore, relieving the humiliating burdens would bring rest, tranquility, and peace. The intense energy could then be orchestrated in better ways. At this point, we ended our session. I left his office once again annoyed and uncertain, wondering if I was ever going to be able to live a normal peaceful life. As I meditated on the session during the week, I understood what my therapist was explaining. I visualized fast-forwarding directly to the ultimate goal of un-blending the various multiple defender traits from the abuse. Getting to the root of the therapy and healing process of dealing with the disgraceful iniquity was my goal. I had trouble believing whether or not my logic in understanding the process was correct. It seemed too simplistic to me at first. I envisioned confessing all my scandalous deeds and desires for the world to know. I imagined no more secrets or lies and eliminating the need to masquerade with a phony façade to hide the atrocious creature I thought I was. Instantly, I was buoyant as helium. The crushing weight from the wicked acts was lifted from my shoulders. The mortifying and disgusting impressions I had were no longer there. I was able to get a brief glimpse of the divine true self. For a moment, I physically felt what life could be like while at peace with myself. Happiness and comfort engulfed me at the possibility of living a life free of judgment, low selfesteem, anxiety and paranoia. While in this good frame of mind, I became aware of all the goodness inside of me and the decent things I was doing in life. My human flaws appeared to be minor bumps in the road rather than being amplified into major roadblocks. I began to see how I pulled myself out of mental illness, addiction, and sexual perversion. I became conscious that I survived sexual abuse at an early age and persevered by holding it together. I was imbued with a sense of accomplishment. I now comprehended and conquered the difficult therapeutic work of dealing with the harmful emotions associated with bringing the misconduct to the surface.

Dicaearchus, the Macedonian general, who, as Polybius tells us, openly erected one altar to impiety, another to injustice, in order to bid defiance to mankind; even he, I am well assured, would have started at the epithet of FOOL, and have meditated revenge for so injurious an appellation. Except the affection of parents, the strongest and most indissoluble bond in nature, no connexion has strength sufficient to support the disgust arising from this character. Love itself, which can subsist under treachery, ingratitude, malice, and infidelity, is immediately extinguished by it, when perceived and acknowledged; nor are deformity and old age more fatal to the dominion of that passion. So dreadful are the ideas of an utter incapacity for any purpose or undertaking, and of continued error and misconduct in life!

From 'Creating True Peace' by Thich Nhat Hanh To better understand the practise of protection, please study the Five Mindfulness Trainings in Chapter 3, particularly the third, sexual responsibility. By practising the Third Mindfulness Training, we protect ourselves, our family, and society. In addition, by observing all the trainings we learn to eat in moderation, to work mindfully, and to organise our daily life so we are there for others. This can bring us great happiness and restore our peace and balance. Expressing Sexual Feelings with Love and Compassion Animals automatically follow their instincts, but humans are different. We do not need to satisfy our cravings the way animals do. We can decide that we will have sex only with love. In this way we can cultivate the deepest love, harmony, and nonviolence. For humans, to engage only in nonviolent sexuality means to have respect for each other. The sexual act can be a sacred expression of love and responsibility. The Third Mindfulness Training teaches us that the physical expression of love can be beautiful and transcendent. If you have a sexual relationship without love and caring, you create suffering for both yourself and your partner, as well as for your family and our entire society. In a culture of peace and nonviolence, civilised sexual behaviour is an important protection. Such love is not sheer craving for sex, it is true love and understanding. Respecting Our Commitments To engage in a sexual act without understanding or compassion is to act with violence. It is an act against civilization. Many people do not know how to handle their bodies or their feelings. They do not realise that an act of only a few minutes can destroy the life of another person. Sexual exploitation and abuse committed against adults and children is a heavy burden on society. Many families have been broken by sexual misconduct. Children who grow up in such families may suffer their entire lives, but if they get an opportunity to practise, they can transform their suffering. Otherwise, when they grow up, they may follow in the footsteps of their parents and cause more suffering, especially to those they love. We know that the more one engages in sexual misconduct, the more one suffers. We must come together as families to find ways to protect our young people and help them live a civilised life. We need to show our young people that happiness is possible without harmful sexual conduct. Teenage pregnancy is a tragic problem. Teens are not yet mature enough to understand that with love comes responsibility. When a thirteen-or fourteen-year-old boy and girl come together for sexual intercourse, they are just following their natural instincts. When a girl gets pregnant and gives birth at such a young age, her parents also suffer greatly. Public schools throughout the United States have nurseries where babies are cared for while their mothers are in the classroom. The young father and mother do not even know yet how to take care of themselves - how can they take care of another human being? It takes years of maturing to become ready to be a parent.

Who would guess that this woman beside him had routed the Commons? What a secret to keep. A man might live his entire life in greedy contentment, knowing such a secret. Crispin had grown up aware of such possibilities, of marriages in which great men drew their strength and brilliance from the women at their side. But he had thought it a distant myth for himself.

The Five Precepts of Buddhism - not to take life, not to take what is not given, not to engage in sexual misconduct, not to lie, and not to use intoxicants - are not seen as absolute commandments, but as guidelines that lead to personal and communal well-being.

Summing Up • Because Paul speaks of same-sex eroticism as “impurity” in Romans 1: 24-27, an exploration of the moral logic underpinning these verses must grapple with the notions of purity and impurity. • The Old Testament defines purity in three broad ways: conforming to the structures of the original created order; safeguarding the processes by which life is stewarded; and emphasizing Israel’s distinctness from the surrounding nations. • In the New Testament we see three movements with respect to the Old Testament purity laws: ° away from defining purity externally toward defining purity in terms of the motives and dispositions of the heart and will; ° away from defensiveness and separation toward confidence and mission, empowered by the Holy Spirit; ° away from the attempt to replicate the original creation, to a forward-looking expectation of a new creation that fulfills but also transforms the old creation in surprising ways. • These movements clarify that, for Paul, the core form of moral logic underlying his characterization of sexual misconduct as “impurity” focuses on internal attitudes and dispositions, particularly lust (excessive desire) and licentiousness (lack of restraint). • Because Paul characterizes the same-sex eroticism of Romans 1: 24-27 as “impurity,” and therefore understands it as characterized by excessive passion and a lack of restraint, it raises the question concerning whether committed gay and lesbian unions, which seek to discipline passion and desire by means of lifelong commitment, should still be characterized as “impurity.

What bothers us most about our legal system? It is that we know the law isn’t being fairly enforced, that money or position can assure immunity from just punishment, whether the charge is murder or sexual harassment. We are in danger of becoming a government of men not of laws, and our founding fathers, if they were alive today, would tell us, “That way lies tyranny.” Not only must we have law; it must be law that calls us to a higher standard than that by which many are willing to live. Some folks say, “You can’t legislate morality.” If they mean we can’t make folks behave morally by requiring it in the law, they’re right. But if they mean we should therefore not try and set up high standards in law, they’re wrong. Good laws will set high moral standards, whether the moral issue be murder, stealing, lying to a jury, or sexual misconduct. All those things and many more fall within the purview of moral law. These days we especially need laws that affirm the value of human life. The violence in our culture results from our habit of undervaluing life, a habit which can only be changed when our laws recognize the

So, here’s the story about that: I was a member of ACT-UP in New York for two years, from its inception in 1986. I was a young gay man and everyone I knew was dying. In 1988, I moved to San Francisco to become a newspaper reporter at the San Francisco Chronicle, and that ended my life as an “activist.” To attribute my current work on PACE and related issues to what I did 30+ years ago is preposterous. My opinion that the PACE trial is a piece of crap and likely qualifies as research misconduct is based upon my public health training and expertise.

Your family swims in gold. You've got a face so pretty, you're considerably better looking than most women I've met. You're clever, and can just about use a sword. You killed a bloody dragon, for gods sake. And yet last night I had to drag you unconscious and covered in vomit out of the most depressing hole I've ever had the misfortune to set foot in, after near drowning yourself in something that burned holes in the table-top. You're serving as a foot soldier in a rough mercenary troop a month's wages away from being brigands, on what's probably a suicide mission. You're about to be whipped for misconduct after stealing Company money. From the smell of you, at some point last night you pissed yourself. As far as I can see, you've fucked your life up more thoroughly and absolutely than anyone I've ever met.

Alex Landau, a Black transracial adoptee, had such a life-threatening encounter in 2009, when he was just nineteen. Stopped by the police and accused of making an illegal left turn, he was ordered out of his car and searched. Landau’s White father had never had “the talk” that is a rite of passage in African American families—when Black parents explain to their teenage sons how to behave if stopped by the police. Landau asserted his rights with the three police officers present and asked to see a warrant before they searched his car. The officers responded by punching him in the face. He was knocked to the ground and remembers hearing one of the officers saying, “Where’s your warrant now, you f—ing n—?” When his mother arrived at the jail, she was horrified to find her son there with forty-five stitches in his face. Though the officers were cleared of any misconduct, the City of Denver awarded Landau a $795,000 settlement. He and his mother are now working to educate other transracial families. Landau says, “I know my mother wishes she could have had the insight herself to prepare me for the ugly realities that can occur.

You should get a divorce. I admit what some dithering nincompoops are still imbecile enough to call “misconduct” on 47 occasions since August 3rd—the fatigue of constant travel must excuse the smallness of the figure—with Hanni Jaeger of Berlin. It will be no good asking for alimony because we are all in the soup together with the Rt. Hon. Lord Beaverbrook and the British Empire. Best of all to you! 24

The central institution of feudalism is the fief. The fief is the beneficium become hereditary with the personal bond added or accentuated. Grants of land, which at first had been made for life only, were presently made for two or three lives, and finally became hereditary. The heir, however, has to pay a relief to the lord as a token of the latter’s ultimate ownership of the land. And should there be no heir, the fief cannot be alienated – that is, willed, or given, or sold – to an outsider; it must escheat or revert to the lord who granted it in the first place. Also by misconduct the holder of the fief may forfeit his right to it, whereupon the lord takes it away from him – if he can. In general feudal inheritance tended toward primogeniture, that the fief should not be split up among several children or heirs, but that the oldest son should inherit it entire. In England this became the rule; in feudal France it was observed with exceptions, and these mainly in the case of small fiefs of little political importance; in Germany the inclination was to divide the fief among all the sons.