Moral Fiber Quotes

I get off on a man with strong moral fiber. The closest Barrons ever gets to fiber is walking down the cereal aisle at the grocery store.

There you go, Harry!” Ron shouted over the noise. “You weren’t being thick after all — you were showing moral fiber!

Most species do their own evolving, making it up as they go along, which is the way Nature intended. And this is all very natural and organic and in tune with mysterious cycles of the cosmos, which believes that there's nothing like millions of years of really frustrating trial and error to give a species moral fiber and, in some cases, backbone.

Once, during the drinking phase, Wendy had accused him of desiring his own destruction but not possessing the necessary moral fiber to support a full-blown deathwish. So he manufactured ways in which other people could do it, lopping a piece at a time off himself and their family.

Thankfully I’m not most women. I don’t get off on danger. I get off on a man with strong moral fiber. The closest Barrons ever gets to fiber is walking down the cereal aisle at the grocery store.

My doctor says that I have a malformed public duty gland and a natural deficiency in moral fiber

Could words and symbols wield such power? Could mere scribblings on parchment unmake a person's moral fiber? Weren't we made of sterner stuff?

When you push someone's head under water for 5 minutes, they will drown. It doesn't matter if the person is a sinner or a saint. It's just a natural process. If their head is under water, the lack of oxygen will make them drown. That rule applies to everyone, good or bad, equally. It doesn't matter if the drowning person has strong moral fiber. And it doesn't matter if you're a good or a bad person, once you become addicted to drugs. What happens next is inevitable. It's a natural process that happens in everyone's brain, once the drugs take over. So don't ever fool yourself into thinking that only weak or bad people get addicted.

Yeah,” Chaz says. “You know, when you packed up all your stuff and left his ass high and dry, I thought finally. A woman with some moral fiber. Little did I know that all he’d need to win you back was a big diamond ring and few crocodile tears. I really expected bigger things from you, Lizzie. Tell me something. Are you going to wait until the invitations have actually gone out before you admit to yourself that Luke is that last guy you ought to be spending the rest of your life with? Or are you going to do the right thing and call if off now?

Ours is the only civilization in history which has enshrined mediocrity as its national ideal. Others have been corrupt, but leave it to us to invent the most undistinguished of corruptions. No orgies, no blood running in the street, no babies thrown off cliffs. No, we're sentimental people and we horrify easily. True, our moral fiber is rotten. Our national character stinks to high heaven. But we are kinder than ever. No prostitute ever responded with a quicker spasm of sentiment when our hearts are touched. Nor is there anything new about thievery, lewdness, lying, adultery. What is new is that in our time liars and thieves and whores and adulterers wish also to be congratulated by the great public, if their confession is sufficiently psychological or strikes a sufficiently heartfelt and authentic note of sincerity. Oh, we are sincere. I do not deny it. I don't know anybody nowadays who is not sincere.

But loving someone isn't only making promises you know you can keep. That's just playing it safe. Where's the moral fiber in that? Loving someone is making promises you want to keep with all your heart, and then doing everything you can to make it happen, even if you fail sometimes. But the point is to try, because that's how you stretch yourself and learn you can do more than you thought you could. And maybe next time, you'll stretch a little farther.

I offered you a choice, and you took it." I shot him what I hoped was a truly scathing glare. "Some choice. I was dying. Some drunk shot me from a pickup. Why wouldn't I have just woken up with gonorrhea like every other girl of loose moral fiber?

My doctor says that I have a malformed public duty gland and a natural deficiency in moral fiber,” he muttered to himself, “and that I am therefore excused from saving Universes.

Puritanism, he said, was a reaction to the loss of moral fiber that accompanied the Renaissance.

The problem nowadays is that, by and large, we do a pretty bad job of picking role models. We glorify actors, singers, athletes, and generic “celebrities,” only to be disappointed when—predictably—it turns out that their excellence at reciting, singing, playing basketball, or racking up Facebook likes and Twitter followers has pretty much nothing to do with their moral fiber.

Middle school is kind of like Middle-earth. It’s a magical journey filled with elves, dwarves, hobbits, queens, kings, and a few corrupt wizards. Word to the wise: pick your traveling companions well. Ones with the courage and moral fiber to persevere. Ones who wield their lip gloss like magic wands when confronted with danger. This way, when you pass through the congested hallways rife with pernicious diversion, you achieve your desired destination—or at least your next class. -CeCee, Lucy and CeCee's How to Survive (and Thrive) in Middle School

Once, during the drinking phase, Wendy had accused him of desiring his own destruction but not possessing the necessary moral fiber to support a full-blown deathwish. So he manufactured ways in which other people could do it, lopping a piece at a time off himself and their family.

Can you conceive of an injustice, criminal in nature, encroaching upon your life’s course? Yes, you; reading this. -- Does your status, as it were, have you so psychologically fractured you honestly believe you’re immune? If thought occupies you for more than a second, you’re entrenched in ignorance you favor. What should be an innate appreciation of society holds little to no relevance today. Your financial footing takes priority over just about any and everything. Being alive, able bodied, and breathing isn’t enough. What happens when that’s all stripped away? The choice to exist in the creation of social media was yours, where a mere accusation, or negative posting could damage what should be held in the highest regard, your reputation. The cyber establishment’s chokehold is fierce, and you feel it, yet you constantly wonder why you can’t breathe, but hey, you’re “woke” right? Your foundation, personal and or financial might be buckling, but you’re clueless, even though it was you who shared every delicate and secular aspect of your life. Our brand has replaced moral fiber, dictating and tampering with the control of humanity. Are we waiting for the catastrophic crash of mankind? It appears so, when you step back from the edge, watch and listen? That’s a predicament that wasn’t even on your radar, but here you are, “woke,” right? A roof over your head, clothes on your back, sustenance, hell, even the air you breathe, all taken for granted. This should be a daunting notion I’m setting before the appetite of your consciousness, but perhaps it remains far-fetched. The question you should be asking yourself is, how woke are you; really? Regardless of gender, a simple compliment, smile, assistance, or jealousy can ignite a desire to stalk or destroy a person. -- The only untainted bubble any of us occupied was in utero, so you are not above reproach of any kind. Whatever self-made bacterial hubris you’ve placed yourself in, outside of that, speaks to the degree of self-importance encasing you, so it’s impossible for you to appreciate what it is to be “woke,” in the real world.

Note for Americans and other city-dwelling life-forms: the rural British, having eschewed central heating as being far too complicated and in any case weakening moral fiber, prefer a system of piling small pieces of wood and lumps of coal, topped by large, wet logs, possibly made of asbestos, into small, smoldering heaps, known as “There’s nothing like a roaring open fire is there?” Since none of these ingredients are naturally inclined to burn, underneath all this they apply a small, rectangular, waxy white lump, which burns cheerfully until the weight of the fire puts it out. These little white blocks are called firelighters. No one knows why.

I have to kill you,” he stated, using the full press of his body to hold me to the wall, “But—I have to have you first, Leese.” His mouth was moving toward mine, but my face turned away. “You’re going to have to shoot me,” I replied, a certain amount of bravado still clinging to my moral fiber. “The only man that is going to have me will be the one who loves me.

Most of us form estimates of our intelligence, wisdom, and moral fiber that are considerably higher than an objective estimate would warrant; no doubt 90 percent of us think ourselves well above average along these lines.

Every problem is a character-building opportunity, and the more difficult it is, the greater the potential for building spiritual muscle and moral fiber.

He was standing right behind us, the epitome of stillness, one hand on the back of the sofa, dark hair slicked back from his face, his expression arrogant and cold. No surprise there. Barrons is arrogant and cold. He’s also wealthy, strong, brilliant, and a walking enigma. Most women seem to find him drop-dead sexy, too. Thankfully I’m not most women. I don’t get off on danger. I get off on a man with strong moral fiber. The closest Barrons ever gets to fiber is walking down the cereal aisle at the grocery store.

What we wish other people would do has nothing to do with us. That’s not moral fiber, that’s being judgmental and unforgiving.” “I’ve never been judgmental or unforgiving a day in my life,” Maureen protested. “Know

The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. The drunken Rip Van Winkle, in Jefferson’s play, excuses himself for every fresh dereliction by saying, “I won’t count this time!” Well! He may not count it, and a kind Heaven may not count it; but it is being counted none the less. Down among his nerve-cells and fibers the molecules are counting it, registering and storing it up to be used against him when the next temptation comes. Nothing we ever do is, in strict scientific literalness, wiped out. Of course this has its good side as well as its bad one. As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of work. Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keeps faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out.

Mischel refers to this skill as the “strategic allocation of attention,” and he argues that it’s the skill underlying self-control. Too often, we assume that willpower is about having strong moral fiber. But that’s wrong. Willpower is really about properly directing the spotlight of attention, learning how to control that short list of thoughts in working memory. It’s about realizing that if we’re thinking about the marshmallow, we’re going to eat it, which is why we need to look away.

When the battle is over, the winners find it very hard not to pursue their violence. If you are strong enough to hold violence, you are strong enough to hold true to your pact. Then you have more moral fiber than most adults. Free will is one of the pillars of being human.

The lessons of history, confirmed by the evidence immediately before me, show conclusively that continued dependence upon relief induces a spiritual and moral disintegration fundamentally destructive to the national fiber. To dole out relief in this way is to administer a narcotic, a subtle destroyer of the human spirit. It is inimical to the dictates of sound policy. It is in violation of the traditions of America.

Most species do their own evolving, making it up as they go along, which is the way Nature intended. And this is all very natural and organic and in tune with mysterious cycles of the cosmos, which believes that there’s nothing like millions of years of really frustrating trial and error to give a species moral fiber and, in some cases, backbone.

My doctor says that I have a malformed public duty gland and a natural deficiency in moral fiber,

The fact remains, we got the evidence right in front of us, the decay of the nashal moral fiber, mob rule in the streets, violence, punks killing decen’ people. Am I right or am I right?

It can never happen here.” “It won’t get that bad.” “This is America.” Such foolish words. Such blind people. When the country had long passed the point of no return, they still believed that with the next election cycle things would turn around. Moral character and moral fiber were no longer requirements for those who ran for public office, but such ideas were openly mocked. They

My doctor says that I have a malformed public duty gland and a natural deficiency in moral fiber,” he muttered to himself, “and that I am therefore excused from saving Universes.” Nevertheless,

Every problem is a character-building opportunity, and the more difficult it is, the greater the potential for building spiritual muscle and moral fiber. Paul said, “We know that these troubles produce patience. And patience produces character.

The federal government must and shall quit this business of relief. Continued dependence upon relief induces a spiritual and moral disintegration fundamentally destructive to the national fiber.

I am capable of all the passions, for I bear them all within me. Like a tamer of wild beasts, I keep them caged and lassoed, but I sometimes hear them growling. I have stifled more than one nascent love. Why? Because with that prophetic certainty which belongs to moral intuition, I felt it lacking in true life, and less durable than myself. I choked it down in the name of the supreme affection to come. The loves of sense, of imagination, of sentiment, I have seen through and rejected them all; I sought the love which springs from the central profundities of being. And I still believe in it. I will have none of those passions of straw which dazzle, burn up, and wither; I invoke, I await, and I hope for the love which is great, pure and earnest, which lives and works in all the fibers and through all the powers of the soul. And even if I go lonely to the end, I would rather my hope and my dream died with me, than that my soul should content itself with any meaner union.

Franklin Roosevelt had warned in his 1935 State of the Union address that “continued dependence” on government support “induces a spiritual and moral disintegration fundamentally destructive to the national fiber. To dole out relief in this way is to administer a narcotic, a subtle destroyer of the human spirit.

You were right. Food is communal. Mom once told me that it was no accident that Jesus's first miracle was at a wedding. It was a sign that he was the Master of the Feast---and all celebrations involve a feast. Some of the best, most thankful moments of our lives involve food----almost all, really." I tapped Emma, resting on Jane's lap. "You see it in Austen. She only mentions food as a means to bring characters together, reveal aspects of their nature and their moral fiber. Hemingway does the same, though he skews more towards the drinks. Nevertheless, it's never about the food----it's about what the food becomes, in the hands of the giver and the recipient.

Andreevich. “Don’t be angry with me, Misha. It’s stuffy in here, and hot outside. I don’t have enough air.” “You can see the vent window on the floor is open. Forgive us for smoking. We always forget that we shouldn’t smoke in your presence. Is it my fault that it’s arranged so stupidly here? Find me another room.” “Well, so I’m leaving, Gordosha. We’ve talked enough. I thank you for caring about me, dear comrades. It’s not a whimsy on my part. It’s an illness, sclerosis of the heart’s blood vessels. The walls of the heart muscle wear out, get thin, and one fine day can tear, burst. And I’m not forty yet. I’m not a drunkard, not a profligate.” “It’s too early to be singing at your funeral. Nonsense. You’ll live a long while yet.” “In our time the frequency of microscopic forms of cardiac hemorrhages has increased greatly. Not all of them are fatal. In some cases people survive. It’s the disease of our time. I think its causes are of a moral order. A constant, systematic dissembling is required of the vast majority of us. It’s impossible, without its affecting your health, to show yourself day after day contrary to what you feel, to lay yourself out for what you don’t love, to rejoice over what brings you misfortune. Our nervous system is not an empty sound, not a fiction. It’s a physical body made up of fibers. Our soul takes up room in space and sits inside us like the teeth in our mouth. It cannot be endlessly violated with impunity.

Few of us are not in some way infirm, or even diseased; and our very infirmities help us unexpectedly. In the psychopathic temperament we have the emotionality which is the sine qua non of moral perception; we have the intensity and tendency to emphasis which are the essence of practical moral vigor; and we have the love of metaphysics and mysticism which carry one's interests beyond the surface of the sensible world. What, then, is more natural than that this temperament should introduce one to regions of religious truth, to corners of the universe, which your robust Philistine type of nervous system, forever offering its biceps to be felt, thumping its breast, and thanking Heaven that it hasn't a single morbid fiber in its composition, would be sure to hide forever from its self-satisfied possessors?

Yet study after study has shown that most people do think they’re above average along various dimensions, ranging from athletic ability to social skills. And this sort of self-appraisal can firmly resist evidence. One study of fifty people found that on average they rated their driving skill toward the “expert” end of the spectrum—which would be less notable were it not for the fact that all fifty had recently been in car accidents, and two-thirds of them had been deemed responsible for the accidents by police. If there is anything we’re more impressed by than our competence, it’s our moral fiber. One finding among many that drive this point home is that the average person believes he or she does more good things and fewer bad things than the average person. Nearly half a millennium after Montaigne died, science has validated the logic behind his perhaps too modest remark: “I consider myself an average man except for the fact that I consider myself an average man.

It was degrading to play with girls and in our talk we relegated them to a remote island of life. We had somehow caught the spirit of the role of our sex and we flocked together for common moral schooling. We spoke boastfully in bass voices; we used the word “nigger” to prove the tough fiber of our feelings; we spouted excessive profanity as a sign of our coming manhood; we pretended callousness toward the injunctions of our parents; and we strove to convince one another that our decisions stemmed from ourselves and ourselves alone. Yet we frantically concealed how dependent we were upon one another.

In physical terms, we know that every human action can be reduced to a series of impersonal events: Genes are transcribed, neurotransmitters bind to their receptors, muscle fibers contract, and John Doe pulls the trigger on his gun. But for our commonsense notions of human agency and morality to hold, it seems that our actions cannot be merely lawful products of our biology, our conditioning, or anything else that might lead others to predict them. Consequently, some scientists and philosophers hope that chance or quantum uncertainty can make room for free will. For instance, the biologist Martin Heisenberg has observed that certain processes in the brain, such as the opening and closing of ion channels and the release of synaptic vesicles, occur at random, and cannot therefore be determined by environmental stimuli. Thus, much of our behavior can be considered truly “self-generated”—and therein, he imagines, lies a basis for human freedom. But how do events of this kind justify the feeling of free will? “Self-generated” in this sense means only that certain events originate in the brain. If my decision to have a second cup of coffee this morning was due to a random release of neurotransmitters, how could the indeterminacy of the initiating event count as the free exercise of my will? Chance occurrences are by definition ones for which I can claim no responsibility. And if certain of my behaviors are truly the result of chance, they should be surprising even to me. How would neurological ambushes of this kind make me free? Imagine what your life would be like if all your actions, intentions, beliefs, and desires were randomly “self-generated” in this way. You would scarcely seem to have a mind at all. You would live as one blown about by an internal wind. Actions, intentions, beliefs, and desires can exist only in a system that is significantly constrained by patterns of behavior and the laws of stimulus-response. The possibility of reasoning with other human beings—or, indeed, of finding their behaviors and utterances comprehensible at all—depends on the assumption that their thoughts and actions will obediently ride the rails of a shared reality. This is true as well when attempting to understand one’s own behavior. In the limit, Heisenberg’s “self-generated” mental events would preclude the existence of any mind at all. The indeterminacy specific to quantum mechanics offers no foothold: If my brain is a quantum computer, the brain of a fly is likely to be a quantum computer, too. Do flies enjoy free will? Quantum effects are unlikely to be biologically salient in any case. They play a role in evolution because cosmic rays and other high-energy particles cause point mutations in DNA (and the behavior of such particles passing through the nucleus of a cell is governed by the laws of quantum mechanics). Evolution, therefore, seems unpredictable in principle.13 But few neuroscientists view the brain as a quantum computer. And even if it were, quantum indeterminacy does nothing to make the concept of free will scientifically intelligible. In the face of any real independence from prior events, every thought and action would seem to merit the statement “I don’t know what came over me.” If determinism is true, the future is set—and this includes all our future states of mind and our subsequent behavior. And to the extent that the law of cause and effect is subject to indeterminism—quantum or otherwise—we can take no credit for what happens. There is no combination of these truths that seems compatible with the popular notion of free will.

life. I would like to say that was because of my well-developed moral fiber; in fact, much of it was a result of fear. My earliest memories included threats by my parents to throw me out onto the street for the slightest acts of disobedience. The thought of being forced to live on the street is pretty terrifying for a six-year-old. Those threats, coupled with a fair amount of physical punishment, kept me frightened and obedient.

showed how much mass she had in my moral fiber.

Daniel Siegel had explained to me that the neural integration created by this crucial area of the brain links many disparate areas and is the locus of everything from emotional regulation to morality. Meditation, he and other scientists have proposed, helps with these processes. He explained that the integrative fibers of the discerning middle prefrontal cortex seem to reach out and soothe the more reactive emotional structures of the brain.

If you could take the skewers of religion, those that riddle your frame, make you aware every time you move - if you could withdraw the scimitars of religion from your mental and moral systems - could you even stand? Or do you need religion as, say, the hippos in the Grasslands need the poisonous little parasites within them, to help them digest fiber and pulp? The history of peoples who have shucked off religion isn't an especially persuasive argument for living without it. Is religion itself - that tired and ironic phrase - the necessary evil?

The curious thing is that many agriculture specialists and “agribusinessmen” see themselves as conservatives. They look with contempt upon governmental “indulgence” of those who have no more “moral fiber” than to accept “handouts” from the public treasury—but they look with equal contempt upon the most traditional and appropriate means of independence. What do such conservatives wish to conserve? Evidently nothing less than the great corporate blocks of wealth and power, in whose every interest is implied the moral degeneracy and economic dependence of the people. They do not esteem the possibility of a prospering, independent class of small owners because they are, in fact, not conservatives at all, but the most doctrinaire and disruptive of revolutionaries.

There are two methods of delivering a blow. First is a boxing-like movement, and the second is the traditional karate strike. While equal in force, the boxing-style strike has a greater range and is easier to execute. The boxing-style strike uses gravity and shift of weight to support the strike, while the traditional karate-style strike uses a sudden tightening of your body’s muscles to deliver a short blow. The longer range of the boxing blow facilitates greater acceleration to a higher speed and is more efficient in creating a knockout effect. The traditional karate-style strike is more suitable for breaking boards of wood, but the composition of wood fibers is quite different from the human body's protective tissues. The traditional straight karate strike takes longer to execute and requires slight preparation. Since even a split second is of the essence and the force used is more efficient with the boxing style, it has won popularity in the martial arts field. From the split second you decide to move your body and deliver the strike, all you need is to aim at the opponent’s chin. You then need to accelerate your arm to maximum speed, and maintain that speed as your fist lodges in your opponent’s face. The opponent’s skull will then shake the brain and nerves to a concussion. The ancient Olympics had fighting sports. Sparta is believed to have had boxing around 500 BC. Spartans used boxing to strengthen their fighters’ resilience. Boxing matches were not held since Spartans feared that it would lead to internal competitions, which could reduce the morale of the losers. Sparta did not want low morale on the battlefield. For many years the question of Bodhidharma’s existence has been a matter of controversy among historians. A legend prevails that the evolution of karate began around 5 BC when Bodhidharma arrived to the Shaolin temple in China from India, and taught Zen Buddhism. He introduced a set of exercises designed to strengthen the mind and body. This marked the roots of Shaolin-style temple boxing. This type of Chinese boxing, also called kung fu, concentrates on full-body energy blows and improving acrobatic level. Indian breathing techniques are incorporated, providing control of the muscles of the whole body while striking. This promotes self-resistance that helps achieve balance and force when striking and kicking. Krav Maga shows that it is not the most efficient approach. It is certainly forceful, but cannot be mastered quickly enough, and also does not promote a natural and fast reach to the opponent's pressure points, nor does it adhere to the principle of reaction time.

Daisy is a real ingénue. She grew up wearing braids on a farm somewhere in the Midwest, or maybe in the South, before she hopped on a bus and ended up in New York. You can tell because she still pronounces words that start with w as through they start with an h, like hwat, hwho. Daisy has the look of farm ilk, all strawberry blond with strong teeth and a American freckles. It adds to her charm in a city used to irregular faces. Her plainness is always being photographed. I find she is reasonable as a person, almost old-fashioned. She has a lot of what people consider "moral fiber," which simply means a variety of ears instilled in you when you're young enough to be scared. In New York, people find her Authentic. She's fallen in love approximately forty times and always with someone who has nothing to offer. It's a gift of dumb luck. Men find her alluring because she has one of those open faces--all wide-eyes and large forehead. Daisy likes to admit, "Men are such fans of innocence." Crazy things are always happening to her, and she never knows how or why. (26)

Humans do not develop without strain. The mind develops greater endurance, moral fiber, understanding, and depth through the stress of trials and struggles in life. The mind that never endures any discomfort or trouble will, in all likelihood, crumble when real, prolonged stress is applied.

Liberty exists as the moral fiber within the political tapestry of man.

Could mere scribblings on parchment unmake a person’s moral fiber?

In a team relationship, as in any relationship, we trust people because we are comfortable with both their character and competence. By character“, I mean our perception of another person's motives, values, honesty, or moral fiber. Competence, on the other hand, refers to the capability, knowledge, and skill of a team member in general, and specifically as it impacts his or her assigned role. If we don't trust both a team member's character and competence, it is unlikely that we will put our desired goals, performance appraisal, compensation, or career into that person's care.

Equally far-reaching for theology was the Enlightenment's distinction between fact and value. The tolerant Enlightenment paradigm magnanimously allowed individuals to select whatever values they preferred from a wide range of options, all of which were on a par. Newbigin summarizes: In the physics classroom the student learns what the “facts” are and is expected in the end to believe the truth of what he has learned. In the religious education classroom he is invited to choose what he likes best (1986:39). The logical outcome of this course was, naturally, that Christianity was reduced to one province of the wide empire of religion. Different religions merely represented different values; each was part of a great mosaic. Two different “truths” or “facts,” two different views of the same “reality,” cannot coexist; two different values, however, can. Interestingly enough, there was some room left for religion in this edifice, but then only for tolerant religion, especially religion which had been advised by “a little philosophy” (Bertrand Russell, quoted in Polanyi 1958:271) through which one's values could, if necessary, be adjusted from time to time. Above all, the role of religion was to oppose any form of sectarianism, superstition, and fanaticism and to cultivate moral fiber in its adherents, thereby reinforcing human reason. Religion should, however, under no circumstances challenge the dominant worldview. Religion could exist alongside science, but without the first ever impinging on the latter.

Flagrant disregard for the complexities of human motivation has led us to credit our ancestors with godlike omniscience. This, in turn, has forced us to invent devious plots or to question the moral fiber of these people in order to explain why they did not act on their all-encompassing knowledge and behave as we think they should have.

If My People Pray If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. —2 CHRONICLES 7:14     Among the many myths associated with Alexander the Great is the tale of a poor Macedonian soldier who was leading before Alexander the Great a mule laden with gold for the king’s use. The mule became so tired that he could no longer carry the load, so the mule driver took it off and carried it himself, with great difficulty, for a considerable distance. Finally Alexander saw him sinking under the burden and about to throw it to the ground, so he cried out, “Friend, do not be weary yet; try to carry it to your tent, for it is now all yours.” This blessing is much better than the lottery. Who says good guys finish last? Humility certainly has its blessings. Ezra, the writer of 1 and 2 Chronicles, certainly knew the importance of humility, because he directed this passage to his people, people whom God called by name. He states that in order for God’s people to receive His blessings, there are four basic requirements: • humility • prayer • devotion • repentance This is an appropriate prayer for all of us. We shake our heads in disbelief at the depravity of mankind. Each day the headlines in the media scream out stabbings, shootings, murder, rape, and betrayal. Where have we gone wrong as a nation? Are our families breaking apart along with the moral fiber of this country? How can we get back on track to recapture the blessings of God? Ezra says we are to humble ourselves, pray, seek God’s face, and repent of our sins. Then God will • answer our prayers, • forgive our sins, and • heal our land. As you guide your family spiritually, may you recognize the truths of this passage and come to God with all humility, committing your lives again to the righteousness of God. Make a vow that in your

any significant and lasting transformations of society require significant changes in the moral fiber of individual human beings; for as long as greed, hatred, and delusion run rampant as determinants of conduct, the consequences are bound to be consistently detrimental.

Three years later, the civil rights lawyer vividly recalled that day: “In his straightforward way, Yablonski told me that he had decided to run for the presidency of the UMWA, that he would probably be killed before the fight was over, but that he had to do it.” Rauh knew Martin Luther King Jr. and Bobby Kennedy well, but he always said that Jock Yablonski’s decision to risk his life for the country’s coal miners was the greatest act of courage and moral fiber he ever saw.

Condescending charity in any form is harmful to the moral fiber of a people. If persisted in long enough, it sees pride and self-respect drain away to be replaced by cynicism, arrogance and wheedling dependence.

He spent six weeks in jail before moving to a rehabilitation center in Camden County, where he became a guinea pig for a new psychotherapy treatment. He was made to wear a sign around his neck that read i’m a people pleaser and engaged in exercises in futility that would supposedly stimulate moral fiber. Every Saturday he dug a hole in the yard behind the institution, and every Sunday they made him fill it back up again. Any trouble I might be in seemed minor by comparison.

The following is a quotation from the Mahābhārata that describes our present era and the immediately preceding yuga, revealing a progressive deterioration of humanity’s moral fiber. Again, in the dvāpara-yuga the moral order (dharma) exists [only] half. [God] Vishnu becomes yellow, and the Veda is now fourfold [i.e., the original wisdom is split into the four Vedic hymnodies]. Thence, some [adhere to] four Vedas, others to three Vedas, or two Vedas, or a single Veda, while yet others have no hymns [at all]. Thus, owing to the broken traditions, rites become manifold and creatures, fond of austerities and almsgiving, become rajas-motivated2. Due to ignorance about the single Veda, the Vedas become multiple and because of the collapse of truth, few adhere to truthfulness. Many diseases appear for those who have fallen from truth, and there are desires and disasters caused by fate. Afflicted by these, [some] men perform very severe austerities; others, filled with [worldly] desires or desiring heaven, conduct sacrifices. Thus with the onset of the dvāpara, creatures perish through their lawlessness. In the kali-yuga, O Kaunteya, the moral order (dharma) exists by one quarter only. With the onset of this tamas-motivated3 age, O Keshava [i.e., God Vishnu] becomes black (krishna). The Vedic ways of life end, and so do the moral order, sacrifice, and rites. Plagues, disease, sloth, blemishes such as anger, as well as calamities, sickness, and afflictions prevail. In the course of the yugas, the moral order diminishes increasingly. With the diminution of the moral order, the people (loka) diminish. This description of the kali-yuga is not as daunting as it is in some other scriptures. But the message is clear enough: Ours is a sinister age. What thinking person would not agree? Can we not, by now, fill a whole library with tales of human foolishness, of humanity’s thoughtless interference with the life-world and its almost unbelievable lack of concern for fellow beings, both human and nonhuman? Is there no hope, then, for humankind? Is historian Oswald Spengler’s dark prophecy of the decline of the West (and with it, also of the East) coming true?4 Or are there, today, forces at work that countermand the Zeitgeist, the spirit of the age? This latter appears to be the case. It could not be otherwise. Or else our species would have perished long ago, right at the outset of the kali-yuga. The kali-yuga, then, does not signal total spiritual darkness or inevitable doom. Inverting a popular maxim, one can perhaps say that where there is shadow there is also light. Here and there, the present dark age is pierced by shafts of light. It is not without its benign counterbalancing influences.

In the plateau the able-bodied unemployed workmen are supported by a combination of cash and commodity doles for which they render no service. Thus, being able to work, they do not. They live in idleness on government largesse while around them on every hand lie countless tasks whose doing the national welfare urgently requires. A public policy is scarcely sane when it supports idleness in the midst of a region which desperately needs public improvements. If the taxpayer is going to pay men who are jobless through no fault of their own, every element of common sense requires that he pay them for working rather than for not working. The men would benefit morally, physically and spiritually from constructive employment. Condescending charity in any form is harmful to the moral fiber of a people. If persisted in long enough, it sees pride and self-respect drain away to be replaced by cynicism, arrogance and wheedling dependence. It undermines good citizenship and contributes toward the thing a democracy can least afford — a class of unproductive and dependent citizens. At the present time practically every skilled man in the plateau has regular employment. The few genuinely competent carpenters, masons, mechanics, metal workers and electricians find regular work for their hands. They have jobs at good wages with mining companies and at other essential building and maintenance tasks. While the tiny corps of skilled men are energetically at work, the great army of their unskilled fellows drift about in dejected idleness. Irrefutable logic requires that work be found for their hands and energies also.

Butch picked away at the threadbare fabric of my moral fiber until he found a loose strand. He tugged and pulled gently enough and began to unravel the slender threads that connected right from wrong.

What if companies just had a simple underlying mission, which was making people’s lives better around the world.

This woman might have been a sister of the fiberhood, but she had an impressive lack of moral fiber.

Trust yourself, trust your intuition, trust your heart and doors will open.

was just a guy stumbling around in politics. The head of NCPAC was Terry Dolan. He was also gay and later died of AIDS. As far as I could tell, NCPAC was a gay organization dedicated to electing the most conservative and antigay politicians in America. A typical NCPAC fund-raising letter would include sections like “Our nation’s moral fiber is being weakened by the growing homosexual movement and the fanatical ERA pushers (many

I tell you it’s insidious being an ersatz Duchess, people rushing to give you what you want before you’ve had time to want it. If I kept this up for more than a month it would ruin my moral fiber.

Most of the judges," and here, Bagman gave Karkaroff a very nasty look, "fell that this shows moral fiber and merits full marks. However...Mr. Potter's score is forty-five points.

Referring to the number of words a parent speaks to a child and the way in which a parent speaks to a child, parent language influences our ability to reach our potentials in math, spatial reasoning, and literacy, our ability to regulate our behavior, our reaction to stress, our perseverance and even our moral fiber. It is also an essential catalyst in determining the strength and permanence of certain neuronal wirings and the pruning away of others.

have a plan,” Steve told him. “I’m not going to tell you about it because it’s dastardly, and you’re obviously a dog of high moral fiber.