Morally Upright Quotes

The basic premise of religion– that if you live a good life, things will go well for you– is wrong. Jesus was the most morally upright person who ever lived, yet He had a life filled with the experience of poverty, rejection, injustice, and even torture.

...the basic premise of religion—that if you live a good life, things will go well for you—is wrong. Jesus was the most morally upright person who ever lived, yet he had a life filled with the experience of poverty, rejection, injustice, and even torture.

It was an article of faith to the Romans that they were the most morally upright people in the world. How else was the size of their empire to be explained? Yet they also knew that the Republic's greatness carried its own risks. To abuse it would be to court divine anger. Hence the Roman's concern to refute all charges of bullying, and to insist they had won their empire purely in self-defense.

A man lives not only his personal life, as an individual, but also, consciously or unconsciously, the life of his epoch and his contemporaries. He may regard the general, impersonal foundations of his existence as definitely settled and taken for granted, and be as far from assuming a critical attitude towards them as our good Hans Castorp really was; yet it is quite conceivable that he may none the less be vaguely conscious of the deficiencies of his epoch and find them prejudicial to his own moral well-being. All sorts of personal aims, hopes, ends, prospects, hover before the eyes of the individual, and out of these he derives the impulse to ambition and achievement. Now, if the life about him, if his own time seems, however outwardly stimulating, to be at bottom empty of such food for his aspirations; if he privately recognises it to be hopeless, viewless, helpless, opposing only a hollow silence to all the questions man puts, consciously or unconsciously, yet somehow puts, as to the final, absolute, and abstract meaning in all his efforts and activities; then, in such a case, a certain laming of the personality is bound to occur, the more inevitably the more upright the character in question; a sort of palsy, as it were, which may extend from his spiritual and moral over into his physical and organic part. In an age that affords no satisfying answer to the eternal question of 'Why?' 'To what end?' a man who is capable of achievement over and above the expected modicum must be equipped either with a moral remoteness and single-mindedness which is rare indeed and of heroic mould, or else with an exceptionally robust vitality. Hans Castorp had neither one nor the other of these; and thus he must be considered mediocre, though in an entirely honourable sense.

Yet all we had was here and now, and here and now was always where the struggle toward goodness had to be fought. Toward virtue, morality, uprightness, order: call it what one liked. A long ever-recurring battle.

On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested,--"But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition as if everything were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways.

Even the false accusations of a person of dubious morality can taint the reputation of an upright servant.

Our Lord did not come to this planet, live a perfect life, and become a worthy atonement for the sins of the world so that those who become His children can merely be well adjusted, live morally upright lives, and enjoy personal happiness and success. He died to redeem us from the penalty and power of a sinful heart that keeps us from being useful servants of the living God.

I have been doomed to such a dreadful shipwreck: that man is not truly one, but truly two. I say two, because the state of my own knowledge does not pass beyond that point. Others will follow, others will outstrip me on the same lines; and I hazard the guess that man will be ultimately known for a mere polity of multifarious, incongruous and independent denizens. I, for my part, from the nature of my life, advanced infallibly in one direction and in one direction only. It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

God is not a God of confusion, although at times one's judgment, for a period, may become clouded in the mi(d)st of one's growth process. I stopped fooling myself into thinking that Christ is always for the cool kids and never for those upright and uptight religious people everybody hates.

While the noble man lives in trust and openness with himself (gennaios 'of noble descent' underlines the nuance 'upright' and probably also 'naïve'), the man of ressentiment is neither upright nor naive nor honest and straightforward with himself. His soul squints; his spirit loves hiding places, secret paths and back doors, everything covert entices him as his world, his security, his refreshment; he understands how to keep silent, how not to forget, how to wait, how to be provisionally self-deprecating and humble. A race of such men of ressentiment is bound to become eventually cleverer than any noble race; it will also honor cleverness to a far greater degree: namely, as a condition of existence of the first importance; while with noble men cleverness can easily acquire a subtle flavor of luxury and subtlety—for here it is far less essential than the perfect functioning of the regulating unconscious instincts or even than a certain imprudence, perhaps a bold recklessness whether in the face of danger or of the enemy, or that enthusiastic impulsiveness in anger, love, reverence, gratitude, and revenge by which noble souls have at all times recognized one another. Ressentiment itself, if it should appear in the noble man, consummates and exhausts itself in an immediate reaction, and therefore does not poison: on the other hand, it fails to appear at all on countless occasions on which it inevitably appears in the weak and impotent.

Most priests wish they were as righteous as they seem to most members of their congregations.

We subdue that in others which we have learned to subdue in ourselves. Around the upright man there is drawn a wide circle of peace, within which the arrows of evil soon cease to fall; nor have his fellows the power to inflict moral suffering upon him.

It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

We deserve to have our wrongdoing represented as much as our heroism, because when we refuse wrongdoing as a possibility for a group of people, we refuse their humanity. That is to say, queers - real-life ones - do not deserve representation, protection, and rights because they are morally pure or upright as a people. They deserve those things because they are human beings, and that is enough.

....the line of ill-intentional Egyptologist, equipped with a ferocious erudition , have commited their well known crime against science, by becoming guilty of a deliberate falsification of the history of humanity. Supported by the governing powers of all the Western countries , this ideology, based on a moral and intellectual swindle, easily won out over the true scientific current developed by a parallel group of Egyptologist of good will, whose intellectual uprightness and even courage cannot be stressed stronly enough. The new Egyptological ideology , born at the opportune monment, reinforced the theorectical bases of imperialist ideology. That is why it easily drowned out the voice of science, by throwing the veil of fasificacation over historical truth. This ideology was spread with the help of considerable publicity and taught the world over, because it alone had the material and financial means for its own propagation. Thus imperialism, like the prehistoric hunter, first killed the being spiritually and culturally, before trying to eliminate it physically. The negation of the history and intellectual accomplishments of Black Africans was cultural, mental murder,which preceded and paved the way for their genocide here and there in the world.

The influences and associations that had always surrounded him, blinded him to the inherent wrong at the bottom of the system of Slavery. He never doubted the moral right of one man holding another in subjection. Looking through the same medium with his fathers before him, he saw things in the same light. Brought up under other circumstances and other influences, his notions would undoubtedly have been different. Nevertheless, he was a model master, walking uprightly, according to the light of his understanding, and fortunate was the slave who came to his possession.

The currents and eddies of right and wrong, which you find such plain sailing, I can't navigate. I'm no voyager. But in the thickets of the law, oh, there I'm a forester. I doubt if there's a man alive who could follow me there ... ...when the last law was down, and the Devil turned round on you-where would you hide, Roper, the laws all being flat? This country's planted thick with laws from coast to coast-man's laws, not God's-and if you cut them down-and you're just the man to do it-d'you really think you could stand upright in the winds that would blow then? Yes, I'd give the Devil benefit of law, for my own safety's sake.

I seemed to see two camps before me, and there was something radically wrong with both of them. The people most passionate about social justice were moral relativists, while the morally upright didn’t seem to care about the oppression going on all over the world. I was emotionally drawn to the former path—what young person wouldn’t be? Liberate the oppressed and sleep with who you wanted! But I kept asking the question, “If morality is relative, why isn’t social justice as well?

But I am also concerned about our moral uprightness and the health of our souls. Therefore I must oppose any attempt to gain our freedom by the methods of malice, hate, and violence that have characterized our oppressors. Hate is just as injurious to the hater as it is to the hated. Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Many of our inner conflicts are rooted in hate. This is why psychiatrists say, “Love or perish.” Hate is too great a burden to bear.

We deserve to have our wrongdoing represented as much as our heroism, because when we refuse wrongdoing as a possibility for a group of people, we refuse their humanity. That is to say, queers—real-life ones—do not deserve representation, protection, and rights because they are morally pure or upright as a people.12 They deserve those things because they are human beings, and that is enough.

After Darwin, human morality became a scientific mystery. Natural selection could explain how intelligent, upright, linguistic, not so hairy, bipedal primates could evolve, but where did our morals come from? Darwin himself was absorbed by this question. Natural selection, it was thought, promotes ruthless self-interest. Individuals who grab up all the resources and destroy the competition will survive better, reproduce more often, and thus populate the world with their ruthlessly selfish offspring. How, then, could morality evolve in a world that Tennyson famously described as “red in tooth and claw”? We now have an answer. Morality evolved as a solution to the problem of cooperation, as a way of averting the Tragedy of the Commons: Morality is a set of psychological adaptations that allow otherwise selfish individuals to reap the benefits of cooperation.

In the context of ten thousand years, I thought, what did Filmer and his sins matter? Yet all we had was here and now, and here and now was always where the struggle toward goodness had to be fought. Toward virtue, morality, uprightness, order: call it what one liked. A long, ever-recurring battle.

is usually summarized in ancient philosophy as a combination of four qualities: wisdom (or moral insight), courage, self-control and justice (or upright dealing). It enables a man to be ‘self-sufficient’, immune to suffering, superior to the wounds and upsets of life (often personalized as Fortuna, the goddess of fortune). Even a

he is the typical Englishman as he flourishes in the country, upright and honest, healthy, dogmatic, moral—rather stupid.

The practices and disciplines of building and sustaining community could fill volumes (and has). From mystics to anthropologists, we learn how critical the quality of a community is to the health and well-being of people. Yet, community remains one of the most elusive goals to so many of the Christians and churches in our individualistic Western societies. When we encounter true community, we are not encountering mere healthy relationships of equality and moral uprightness, but we are witnessing, and being invited to participate in, the divine nature of God.

In point of fact, we always discover after the event that our adversaries had a reason for taking the side they do take, and one that does not depend on the degree to which that side is in the right, and that those who think as we do have been constrained to do so by, if their moral nature is too contemptible to be invoked, intelligence, and if they have no great acumen, uprightness.

That is to say, queers—real-life ones—do not deserve representation, protection, and rights because they are morally pure or upright as a people.12 They deserve those things because they are human beings, and that is enough.

She must, above all things, be just, not truckling to the strong and warring on or plundering the weak; she must act on the square with all nations, and the feeblest tribes; always keeping her faith, honest in her legislation, upright in all her dealings. Whenever such a Republic exists, it will be immortal: for rashness, injustice, intemperance and luxury in prosperity, and despair and disorder in adversity, are the causes of the decay and dilapidation of nations.

In every point of view in which those things called miracles can be placed and considered, the reality of them is improbable and their existence unnecessary. They would not, as before observed, answer any useful purpose, even if they were true; for it is more difficult to obtain belief to a miracle, than to a principle evidently moral, without any miracle. Moral principle speaks universally for itself. Miracle could be but a thing of the moment, and seen but by a few; after this it requires a transfer of faith from God to man to believe a miracle upon man's report. Instead, therefore, of admitting the recitals of miracles as evidence of any system of religion being true, they ought to be considered as symptoms of its being fabulous. It is necessary to the full and upright character of truth that it rejects the crutch; and it is consistent with the character of fable to seek the aid that truth rejects.

Many of the innovations in science and philosophy have come from unbelievers, some of whom died for their 'unbeliefs.' Without unbelief, we might well be living in the Dark Ages or at least in the intellectual equivalent of that time. In past centuries many theists savagely attacked atheists on the ground that someone without a belief in God must be a moral 'monster,' who would permit any action. This argument is rarely heard today, as the number of people who are openly atheists has become so large that its falsity is self-evident. Atheists do have a moral code to guide them. It is usually based upon the Golden Rule, plus a variety of utilitarian reasons, although there are a number of other possible systems. Rather than being immoral, most atheists are extremely moral. There are a large number of people who can and do manage to lead decent upright lives with no use for a belief in God as a guide. Atheists do not care whether others believe as they do. They do ask, however, for the right to believe as they wish ....

Had he not had a greater purpose, the saving not of his life but of his soul, the resolve to become a good and honourable man and upright man as the bishop required him - had not that been his true a deepest intention? Now he talked of closing the door on the past when, God help him, he would be reopening the door by committing an infamous act, not merely that of a thief but of the most odious of thieves. He would be robbing a man of his life, his peace, his place in the sun, morally murdering him by condemning him to the living death that is called a convict prison. But if, on the other hand, he saved the man by repairing the blunder, by proclaiming himself Jean Valjean the felon, this would be to achieve his own true resurrection and firmly close the door on the hell from which he sought to escape. To return to it in appearance would be to escape from it in reality. This was what he must do, and without it he would have accomplished nothing, his life would be wasted, his repentance meaningless, and there would be nothing left for him to say except, 'Who cares?' He felt the presence of the bishop, more urgent than in life; he felt the old priest's eyes upon him and knew that henceforth Monsieur Madeleine the mayor, with all his virtues, would seem to him abominable, whereas Jean Valjean the felon would be admirable and pure. Other men would see the mask, but the bishop would see the face; others would see the life, but he would see his soul. So there was nothing for it but to go to Arras and rescue the false Jean Valjean by proclaiming the true one. The most heartrending of sacrifices, the most poignant of victories, the ultimate, irretrievable step - but it had to be done. It was his most melancholy destiny that he could achieve sanctity in the eyes of God only by returning to degradation in the eyes of men.

There is nothing inherently metaphoric about such claims of basic experiential morality as "Health is good," "It is better to be cared for than uncared for," "Everyone ought to be protected from physical harm," and "It is good to be loved." However, as soon as we develop such claims into a full-fledged human morality, we find that virtually all of our abstract moral concepts-justice, rights, empathy, nurturance, strength, uprightness, and so forth-are defined by metaphors. That is why there is no ethical system that is not metaphorical. We understand our experience via these conceptual metaphors, we reason according to their metaphorical logic, and we make judgments on the basis of the metaphors. This is what we mean when we say that morality is metaphoric.

The decades that she devoted to conserving her husband’s legacy made Eliza only more militantly loyal to his memory, and there was one injury she could never forget: the exposure of the Maria Reynolds affair, for which she squarely blamed James Monroe. In the 1820s, after Monroe had completed two terms as president, he called upon Eliza in Washington, D.C., hoping to thaw the frost between them. Eliza was then about seventy and staying at her daughter’s home. She was sitting in the backyard with her fifteen-year-old nephew when a maid emerged and presented the ex-president’s card. Far from being flattered by this distinguished visitor, Eliza was taken aback. “She read the name and stood holding the card, much perturbed,” said her nephew. “Her voice sank and she spoke very low, as she always did when she was angry. ‘What has that man come to see me for?’” The nephew said that Monroe must have stopped by to pay his respects. She wavered. “I will see him,” she finally agreed. So the small woman with the upright carriage and the sturdy, determined step marched stiffly into the house. When she entered the parlor, Monroe rose to greet her. Eliza then did something out of character and socially unthinkable: she stood facing the ex-president but did not invite him to sit down. With a bow, Monroe began what sounded like a well-rehearsed speech, stating “that it was many years since they had met, that the lapse of time brought its softening influences, that they both were nearing the grave, when past differences could be forgiven and forgotten.” Eliza saw that Monroe was trying to draw a moral equation between them and apportion blame equally for the long rupture in their relationship. Even at this late date, thirty years after the fact, she was not in a forgiving mood. “Mr. Monroe,” she told him, “if you have come to tell me that you repent, that you are sorry, very sorry, for the misrepresentations and the slanders and the stories you circulated against my dear husband, if you have come to say this, I understand it. But otherwise, no lapse of time, no nearness to the grave, makes any difference.” Monroe took in this rebuke without comment. Stunned by the fiery words delivered by the elderly little woman in widow’s weeds, the ex-president picked up his hat, bid Eliza good day, and left the house, never to return.

We deserve to have our wrongdoings represented as much as our heroism, because when we refuse wrongdoing as a possibility for a group of people, we refuse their humanity. That is to say, queers—real-life ones—do not deserve representation, protection, and rights because they are morally pure or upright as a people. They deserve those things because they are human beings, and that is enough.

They can be what they are. We deserve to have our wrongdoing represented as much as our heroism, because when we refuse wrongdoing as a possibility for a group of people, we refuse their humanity. That is to say, queers—real-life ones—do not deserve representation, protection, and rights because they are morally pure or upright as a people.12 They deserve those things because they are human beings, and that is enough.

In this way we shall arrive at the true end of man, happiness, through having attained the one and only good thing in life, the ideal or goal called arete in Greek and in Latin virtus – for which the English word ‘virtue’ is so unsatisfactory a translation. This, the summum bonum or ‘supreme ideal’, is usually summarized in ancient philosophy as a combination of four qualities: wisdom (or moral insight), courage, self-control and justice (or upright dealing).

Neither can beauty or strength make you blessed, for none of these qualities can withstand old age. What we have to seek for, then, is that which does not each day pass more and more under the control of some power which cannot be withstood. And what is this? It is the soul, – but the soul that is upright, good, and great. What else could you call such a soul than a god dwelling as a guest in a human body? A soul like this may descend into a Roman knight just as well as into a freedman's son or a slave. For what is a Roman knight, or a freedmen's son, or a slave? They are mere titles, born of ambition or of wrong. One may leap to heaven from the very slums. Only rise And mould thyself to kinship with thy God. This moulding will not be done in gold or silver; an image that is to be in the likeness of God cannot be fashioned of such materials; remember that the gods, when they were kind unto men, were moulded in clay. Farewell.

Stopping before them, St. Vincent confided, “I would have found you sooner, but I was attacked by a swarm of dingy-dippers.” His voice lowered with conspiratorial furtiveness. “And I don’t wish to alarm either of you, but I had to warn you…they’re planning to serve kidney pudding in the fifth course.” “I can manage that,” Lillian said ruefully. “It is only animals served in their natural state that I seem to have difficulty with.” “Of course you do, darling. We’re barbarians, the lot of us, and you were perfectly right to be appalled by the calves’ heads. I don’t like them either. In fact, I rarely consume beef in any form.” “Are you a vegetarian, then?” Lillian asked, having heard the word frequently of late. Many discussions had centered on the topic of the vegetable system of diet that was being promoted by a hospital society in Ramsgate. St. Vincent responded with a dazzling smile. “No, sweet, I’m a cannibal.” “St. Vincent,” Westcliff growled in warning, seeing Lillian’s confusion. The viscount grinned unrepentantly. “It’s a good thing I happened along, Miss Bowman. You’re not safe alone with Westcliff, you know.” “I’m not?” Lillian parried, tensing inwardly as she reflected that he never would have made the glib comment had he known of the intimate encounters between her and the earl. She didn’t dare look at Westcliff, but she apprehended the immediate stillness of the masculine form so close to hers. “No, indeed,” St. Vincent assured her. “It’s the morally upright ones who do the worst things in private. Whereas with an obvious reprobate such as myself, you couldn’t be in safer hands. Here, you had better return to the dining hall under my protection. God knows what sort of lascivious scheme is lurking in the earl’s mind.” Giggling, Lillian stood from the bench, enjoying the sight of Westcliff being teased. He regarded his friend with a slight scowl as he too rose to his feet.

queers--real-life ones--do not deserve representation, protection, and rights because they are morally pure or upright as people. they deserve those things because they are human beings, and that is enough... A cliche born of a necessary evil: the fight for rights. As with race and gender and able-bodiedness, the trope of the saintly and all-sacrificing minority is one that follows on the heels of unadulterated hatred, and is just as dangerous (but for different reasons). p. 47

Though gay men have begun to understand it is something in themselves these upright men so fear, too many of us have internalized their self-hatred as shame. That the flesh and the spirit are one in love is none of the business of the celibate men of God, especially those who believe they rule the province of love. But the mission of the homophobe is more pernicious even than his morality. He wants every one of us to be all alone, never to find the beloved friend. A man ought to be free to find his reason. Not that freedom alone will serve it up: it requires the gods’ own fury of luck to get two people to meet. But when it finally happens, two men in love can’t rejoice out loud—joy of the very thing everyone burns for—without bracing for the rant of prophets, the schoolyard bully, and Rome’s “intrinsic evil.” I try to remember that we fight as a ragged people to outlast the calamity so that others can sleep as safe as my friend and I, like a raft in the tempest.

A man of rigid uprightness, sincerely religious; steeped in his art, earnest and grave, yet not lacking naive humour; ever hospitable and generous, and yet shrewd and cautious; pugnacious when his art was slighted or his rights were infringed; generous in the extreme to his wife and children, and eager to give the latter advantages which he had never known himself; a lover of sound theology, and of a piety as deep as it was unpretentious—such were the qualities of one who towers above all other masters of music in moral grandeur.

Manipulation isn’t bad, in and of itself,” Jason said. “Look at it this way: if you have the choice between manipulating someone into doing the right thing, or punishing them for doing the wrong thing, which is more moral? Pushing someone onto a better path and to do the right thing done, or having the wrong thing done and hurting the person for doing it? Righteous honesty says to be upright and put the moral decision onto the other person. But what is more important? Feeling righteous or putting a little more good into the world?

As it turns out, queer villains become far more interesting among other gay characters, both within a specific project or universe and the zeitgeist at large. They become one star in a larger constellation; they are put in context. And that’s pretty exciting, even liberating; by expanding representation, we give space to queers to be—as characters, as real people—human beings. They don’t have to be metaphors for wickedness and depravity or icons of conformity and docility.11 They can be what they are. We deserve to have our wrongdoing represented as much as our heroism, because when we refuse wrongdoing as a possibility for a group of people, we refuse their humanity. That is to say, queers—real-life ones—do not deserve representation, protection, and rights because they are morally pure or upright as a people.12 They deserve those things because they are human beings, and that is enough.

However, this sceptic had one fanaticism. This fanaticism was neither a dogma, nor an idea, nor an art, nor a science; it was a man: Enjolras. Grantaire admired, loved, and venerated Enjolras. To whom did this anarchical scoffer unite himself in this phalanx of absolute minds? To the most absolute. In what manner had Enjolras subjugated him? By Free eBooks at Planet eBook.com 1119 his ideas? No. By his character. A phenomenon which is often observable. A sceptic who adheres to a believer is as simple as the law of complementary colors. That which we lack attracts us. No one loves the light like the blind man. The dwarf adores the drum-major. The toad always has his eyes fixed on heaven. Why? In order to watch the bird in its flight. Grantaire, in whom writhed doubt, loved to watch faith soar in Enjolras. He had need of Enjolras. That chaste, healthy, firm, upright, hard, candid nature charmed him, without his being clearly aware of it, and without the idea of explaining it to himself having occurred to him. He admired his opposite by instinct. His soft, yielding, dislocated, sickly, shapeless ideas attached themselves to Enjolras as to a spinal column. His moral backbone leaned on that firmness. Grantaire in the presence of Enjolras became some one once more. He was, himself, moreover, composed of two elements, which were, to all appearance, incompatible. He was ironical and cordial. His indifference loved. His mind could get along without belief, but his heart could not get along without friendship. A profound contradiction; for an affection is a conviction. His nature was thus constituted. There are men who seem to be born to be the reverse, the obverse, the wrong side. They are Pollux, Patrocles, Nisus, Eudamidas, Ephestion, Pechmeja. They only exist on condition that they are backed up with another man; their name is a sequel, and is only written preceded by the conjunction and; and their existence is not their own; it is the other side of an existence which is not theirs. Grantaire was one of these men. He was the obverse of Enjolras

Even the massacre of nine Black Christians following a Bible study class was not enough to make American evangelicals face the fact that racism remained a major problem within their ranks. They looked to religiosity in symbolism to deflect scrutiny of their own shortcomings and historical failures with regard to the racism in their churches. This willful blindness would open the door for a man who would be revered by them despite all of his moral failings. Donald Trump, who won the Republican primary against sixteen opponents and won the presidency in 2016, would become both the savior and the nadir of the evangelical movement in America. Their embrace of this thrice-married casino-owning reality TV star would both give them new recognition in the Republican Party and destroy the image of morality and uprightness they had so carefully cultivated. Evangelicals’ embrace of an unrepentant racist solidified the place of racism in the history of American evangelicalism. More than that, their embrace tore the covers off the anti-Black racism that had existed since the nineteenth century.

In the age of democratic nationalism, imperialism needed deeper self-justifications: The idea that despotism of any kind was an offence against humanity, had crystallised into an instinctive feeling, and modern morality and sentiment revolted against the enslavement of nation by nation, of class by class or of man by man. Imperialism had to justify itself to this modern sentiment and could only do so by pretending to be a trustee of liberty, commissioned from on high to civilize the uncivilized and train the untrained until the time had come when the benevolent conqueror had done his work and could unselfishly retire. Such were the professions with which England justified her usurpation of the heritage of the Moghul and dazzled us into acquiescence in servitude by the splendour of her uprightness and generosity. Such was the pretence with which she veiled her annexation of Egypt. These Pharisiac pretensions were especially necessary to British Imperialism because in England the Puritanic middle class had risen to power and imparted to the English temperament a sanctimonious self-righteousness which refused to indulge in injustice and selfish spoliation except under a cloak of virtue, benevolence and unselfish altruism.

When you have an honest heart, you do not get engaged nor get involved with any smear campaigns nor black propaganda! When you have an honest heart, you do not malign nor take advantage of generous people who helped and trusted you! When you have an honest heart, you do not shit on people whom you used and abused for three years! Do not fall into a political naïvety and become a victim or a doormat nor have your generosity and honest heart be used and abused by unscrupulous political movers, abusive, aggressive political harridans who scam gullible generous hearts by asking donations, funds, services, foods, urgent favours, and after using you and abusing your generosity, trust, and kindness; whereby these unscrupulous and deceptive political movers, abusive, aggressive political harridans intentionally and maliciously create forged screenshots of evidence convincing their audience or political groups that you are a mentally ill person, a brain-damaged person as they even brand you as "Sisang Baliw," or crazy Sisa, a threat, a risk, a danger, they maliciously and destructively red-tag your friends as communists, and they resort to calumny, libel and slander against you, to shame you, defame you, discredit you, blame you, hurt you, make you suffer for having known the truth of their deceptive global Operandi, and for something you didn’t do through their mob lynching, calumny, polemics mongering, forgery, and cyberbullying efforts. Their character assassination through libel and slander aims to ruin your integrity, persona, trustworthiness, and credibility with their destructive fabricated calumny, lies, identity theft, forged screenshots of polemics mongering, and framing up. Amidst all their forgery, fraud, libel and slander they committed: you have a right to defy and stop their habitual abuse without breaking the law and fight for your rights against any forms of aggression, public lynching, bullies, threats, blackmail, and their repetitive maltreatment or abuse, identity theft, forgery, deceptions fraud, scams, cyber libel, libel, and slander. When you defend human rights, you fight against corruption and injustice, help end impunity: be sure that you are not part of any misinformation, disinformation, smear campaigns and black propaganda. Do not serve, finance, or cater directly or indirectly for those dirty politicians. Those who are engaged in abusively dishonest ways do not serve to justify their end. Deceiving and scamming other people shall always be your lifetime self-inflicted karmic loss. Be a law-abiding citizen. Be respectful. Be honest. Be factual. Be truthful. You can be an effective human rights defender when you have clean and pure intentions, lawful and morally upright, and have an honest heart." ~ Angelica Hopes, an excerpt from Calunniatopia Book 1, Stronzata Trilogy Genre: inspirational, political, literary novel © 2021 Ana Angelica Abaya van Doorn

How exactly the debt should be funded was to be the most inflammatory political issue. During the Revolution, many affluent citizens had invested in bonds, and many war veterans had been paid with IOUs that then plummeted in price under the confederation. In many cases, these upright patriots, either needing cash or convinced they would never be repaid, had sold their securities to speculators for as little as fifteen cents on the dollar. Under the influence of his funding scheme, with government repayment guaranteed, Hamilton expected these bonds to soar from their depressed levels and regain their full face value. This pleasing prospect, however, presented a political quandary. If the bonds appreciated, should speculators pocket the windfall? Or should the money go to the original holders—many of them brave soldiers—who had sold their depressed government paper years earlier? The answer to this perplexing question, Hamilton knew, would define the future character of American capital markets. Doubtless taking a deep breath, he wrote that “after the most mature reflection” about whether to reward original holders and punish current speculators, he had decided against this approach as “ruinous to public credit.”25 The problem was partly that such “discrimination” in favor of former debt holders was unworkable. The government would have to track them down, ascertain their sale prices, then trace all intermediate investors who had held the debt before it was bought by the current owners—an administrative nightmare. Hamilton could have left it at that, ducking the political issue and taking refuge in technical jargon. Instead, he shifted the terms of the debate. He said that the first holders were not simply noble victims, nor were the current buyers simply predatory speculators. The original investors had gotten cash when they wanted it and had shown little faith in the country’s future. Speculators, meanwhile, had hazarded their money and should be rewarded for the risk. In this manner, Hamilton stole the moral high ground from opponents and established the legal and moral basis for securities trading in America: the notion that securities are freely transferable and that buyers assume all rights to profit or loss in transactions. The knowledge that government could not interfere retroactively with a financial transaction was so vital, Hamilton thought, as to outweigh any short-term expediency. To establish the concept of the “security of transfer,” Hamilton was willing, if necessary, to reward mercenary scoundrels and penalize patriotic citizens. With this huge gamble, Hamilton laid the foundations for America’s future financial preeminence.

It has to be said: there are too many great men in the world. There are too many legislators, organizers, founders of society, leaders of peoples, fathers of nations, etc., etc. Too many people put themselves above humanity in order to rule it and too many people think their job is to become involved with it. People will say to me: you yourself are becoming involved, you who talk about it. That is true. But they will agree that it is for a very different reason and from a very different point of view, and while I am taking on those who wish to reform, it is solely to make them abandon their effort. I am becoming involved with it not like Vaucanson with his automaton but like a physiologist with the human organism, in order to examine it and admire it. I am becoming involved with it in the same spirit as that of a famous traveler. He arrived among a savage tribe. A child had just been born and a host of fortune-tellers, warlocks, and quacks were crowding around it, armed with rings, hooks, and ties. One said, “This child will never smell the aroma of a pipe if I do not lengthen his nostrils.” Another said, “He will be deprived of the sense of hearing if I do not make his ears reach down to his shoulders.” A third said, “He will never see the light of the sun unless I make his eyes slant obliquely.” A fourth said, “He will never stand upright if I do not make his legs curve.” A fifth said, “He will never be able to think if I do not squeeze his brain.” “Away with you,” said the traveler. “God does His work well. Do not claim to know more than He does and, since He has given organs to this frail creature, leave those organs to develop and grow strong through exercise, experimentation, experience, and freedom.” [print edition page 146] God has also provided humanity with all that is necessary for it to accomplish its destiny. There is a providential social physiology just as there is a providential human physiology. The social organs are also constituted so as to develop harmoniously in the fresh air of freedom. Away with you, therefore, you quacks and organizers! Away with your rings, chains, hooks, and pincers! Away with your artificial means! Away with your social workshop, your phalanstery, your governmentalism, your centralization, your tariffs, your universities, your state religion, your free credit or monopolistic banks, your constraints, your restrictions, your moralizing, or your equalizing through taxes! And since the social body has had inflicted on it so many theoretical systems to no avail, let us finish where we should have started; let us reject these and at last put freedom to the test, freedom, which is an act of faith in God and in His work.

Switching on the ground-floor lights, she checked the gas jet and the main gas plug and poured water over the smoldering, half-buried charcoal in the brazier. She stood before the upright mirror in the four-and-a-half-mat room and held up her skirts. The bloodstains made it seem as if a bold, vivid pattern was printed across the lower half of her white kimono. When she sat down before the mirror, she was conscious of the dampness and coldness of her husband’s blood in the region of her thighs, and she shivered. Then, for a long while, she lingered over her toilet preparations. She applied the rouge generously to her cheeks, and her lips too she painted heavily. This was no longer make-up to please her husband. It was make-up for the world which she would leave behind, and there was a touch of the magnificent and the spectacular in her brushwork. When she rose, the mat before the mirror was wet with blood. Reiko was not concerned about this. (...) The lieutenant was lying on his face in a sea of blood. The point protruding from his neck seemed to have grown even more prominent than before. Reiko walked heedlessly across the blood. Sitting beside the lieutenant’s corpse, she stared intently at the face, which lay on one cheek on the mat. The eyes were opened wide, as if the lieutenant’s attention had been attracted by something. She raised the head, folding it in her sleeve, wiped the blood from the lips, and bestowed a last kiss. (...) Reiko sat herself on a spot about one foot distant from the lieutenant’s body. Drawing the dagger from her sash, she examined its dully gleaming blade intently, and held it to her tongue. The taste of the polished steel was slightly sweet. Reiko did not linger. When she thought how the pain which had previously opened such a gulf between herself and her dying husband was now to become a part of her own experience, she saw before her only the joy of herself entering a realm her husband had already made his own. In her husband’s agonized face there had been something inexplicable which she was seeing for the first time. Now she would solve that riddle. Reiko sensed that at last she too would be able to taste the true bitterness and sweetness of that great moral principle in which her husband believed. What had until now been tasted only faintly through her husband’s example she was about to savor directly with her own tongue. Reiko rested the point of the blade against the base of her throat. She thrust hard. The wound was only shallow. Her head blazed, and her hands shook uncontrollably. She gave the blade a strong pull sideways. A warm substance flooded into her mouth, and everything before her eyes reddened, in a vision of spouting blood. She gathered her strength and plunged the point of the blade deep into her throat.

Throughout the longest period of human history—one calls it the prehistoric period—the value or non-value of an action was inferred from its CONSEQUENCES; the action in itself was not taken into consideration, any more than its origin; but pretty much as in China at present, where the distinction or disgrace of a child redounds to its parents, the retro-operating power of success or failure was what induced men to think well or ill of an action. Let us call this period the PRE-MORAL period of mankind; the imperative, "Know thyself!" was then still unknown.—In the last ten thousand years, on the other hand, on certain large portions of the earth, one has gradually got so far, that one no longer lets the consequences of an action, but its origin, decide with regard to its worth: a great achievement as a whole, an important refinement of vision and of criterion, the unconscious effect of the supremacy of aristocratic values and of the belief in "origin," the mark of a period which may be designated in the narrower sense as the MORAL one: the first attempt at self-knowledge is thereby made. Instead of the consequences, the origin—what an inversion of perspective! And assuredly an inversion effected only after long struggle and wavering! To be sure, an ominous new superstition, a peculiar narrowness of interpretation, attained supremacy precisely thereby: the origin of an action was interpreted in the most definite sense possible, as origin out of an INTENTION; people were agreed in the belief that the value of an action lay in the value of its intention. The intention as the sole origin and antecedent history of an action: under the influence of this prejudice moral praise and blame have been bestowed, and men have judged and even philosophized almost up to the present day.—Is it not possible, however, that the necessity may now have arisen of again making up our minds with regard to the reversing and fundamental shifting of values, owing to a new self-consciousness and acuteness in man—is it not possible that we may be standing on the threshold of a period which to begin with, would be distinguished negatively as ULTRA-MORAL: nowadays when, at least among us immoralists, the suspicion arises that the decisive value of an action lies precisely in that which is NOT INTENTIONAL, and that all its intentionalness, all that is seen, sensible, or "sensed" in it, belongs to its surface or skin—which, like every skin, betrays something, but CONCEALS still more? In short, we believe that the intention is only a sign or symptom, which first requires an explanation—a sign, moreover, which has too many interpretations, and consequently hardly any meaning in itself alone: that morality, in the sense in which it has been understood hitherto, as intention-morality, has been a prejudice, perhaps a prematureness or preliminariness, probably something of the same rank as astrology and alchemy, but in any case something which must be surmounted. The surmounting of morality, in a certain sense even the self-mounting of morality—let that be the name for the long-secret labour which has been reserved for the most refined, the most upright, and also the most wicked consciences of today, as the living touchstones of the soul.

If marriage is the great mystery of the City, the image of the Coinherence - if we do indeed become members one of another in it - then there is obviously going to be a fundamental need in marriage for two people to be able to get along with each other and with themselves. And that is precisely what the rules of human behavior are about. They are concerned with the mortaring of the joints of the City, with the strengthening of the ligatures of the Body. The moral laws are not just a collection of arbitrary parking regulations invented by God to make life complicated; they are the only way for human nature to be natural. For example, I am told not to lie because in the long run lying destroys my own, and my neighbor's nature. And the same goes for murder and envy, obviously; for gluttony and sloth, not quite so obviously; and for lust and pride not very obviously at all, but just as truly. Marriage is natural, and it demands the fullness of nature if it is to be itself. But human nature. And human nature in one piece, not in twenty-three self-frustrating fragments. A man and a woman schooled in pride cannot simply sit down together and start caring. It takes humility to look wide-eyed at somebody else, to praise, to cherish, to honor. They will have to acquire some before they can succeed. For as long as it lasts, of course, the first throes of romantic love will usually exhort it from them, but when the initial wonder fades and familiarity begins to hobble biology, it's going to take virtue to bring it off. Again, a husband and a wife cannot long exist as one flesh, if they are habitually unkind, rude, or untruthful. Every sin breaks down the body of the Mystery, puts asunder what God and nature have joined. The marriage rite is aware of this; it binds us to loving, to honoring, to cherishing, for just that reason. This is all obvious in the extreme, but it needs saying loudly and often. The only available candidates for matrimony are, every last one of them, sinners. As sinners, they are in a fair way to wreck themselves and anyone else who gets within arm's length of them. Without virtue, therefore, no marriage will make it. The first of all vocations, the ground line of the walls of the New Jerusalem is made of stuff like truthfulness, patience, love and liberality; of prudence, justice, temperance and courage; and of all their adjuncts and circumstances: manners, consideration, fair speech and the ability to keep one's mouth shut and one's heart open, as needed. And since this is all so utterly necessary and so highly likely to be in short supply at the crucial moments, it isn't going to be enough to deliver earnest exhortations to uprightness and stalwartness. The parties to matrimony should be prepared for its being, on numerous occasions, no party at all; they should be instructed that they will need both forgiveness and forgivingness if they are to survive the festivities. Neither virtue, nor the ability to forgive the absence of virtue are about to force their presence on us, and therefore we ought to be loudly and frequently forewarned that only the grace of God is sufficient to keep nature from coming unstuck. Fallen man does not rise by his own efforts; there is no balm in Gilead. Our domestic ills demand an imported remedy.

Introduction This book is devoted to the blessed Father, Son, Holy Spirit. Daily working together as unified Godhead for our best interest. Would be incomplete without Jesus direct love bestowed upon me, through a perpetual act of faith in God. Fully trusting Jesus to lead me into a carefully laid-out plan. Dedicating this book to my children: Faith is 6, Christian 11, Christina 12 years old. Izzabella, my niece, is also featured in the story, Sally Saved Three Times. These Children are the inspiration for the characters in the stories. Added some personal experiences acquired during my childhood. Appreciate the support of my Mom, Dad, brother, Jacob, for being here for me the last five years. They helped me through hard circumstances when I needed them the most. Thank You! My second family is at the Erie Wesleyan Methodist Church on the corner of 29th and Liberty. They covered my life with prayer; great friends from the Lord; Supporting me on my journey towards my heavenly home. I am also thankful for Mike Lawrence who encouraged me to keep writing. Thanks, brother! This spectacular close friend of mine wrote the Forward of this book. He is God-given for moral support and prayer. Friends forever from Erie, Pennsylvania! There are scripture references, along with Bible lessons featured in each story. These short stories are ideal for devotions or bedtime stories. Suitable for parents and grandparents to read to children, grandchildren. Forward It is rare today to find Christians who are in love with doing the Lord's service. Many would sit to the side and let others bush-wack the path, but Bryan has always been the one who delights in making the way clear for others. His determination, commitment to producing these writings was encouraging to watch come to fruition. Take time now see for yourself how God is directing these works to provide something sincere, pure, innocent for families to enjoy. A pleasant respite from a sin-sick world. So, please, feel free to find a quiet place today and enjoy them alone or with your family. This body of work calls upon us to take time to be holy. I believe with all my heart that this is the authors intent, the Lord's plan, my hearts prayer that they bless you as much as they have blessed me. May God bless the time and energies sacrificed by the author in its production. Sincerely in Christ, Michael Lawrence. When writing with Shirley Dye on messenger about editing the book, she commented that this book would be a blessing to many people. That is my solemn humble prayer. Short Story Content 1. Mr. B.G. (My Testimony) 2. Trevor Wins Three Times 3. Winning The Man ON Rock-Hill 4. Sally Saved Three Times 5. Jonathan and Family Find God 6. Upright and Prideful Key Text, (Matthew 18:3), “And (Jesus) said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

The first fossil with a definite and undisputed claim to human ancestorhood is Homo erectus,42 for some time a contemporary of these later upright apes. Erectus appeared before 1.8 MYA

Integrity is the ability of being honest and having strong moral principles and values, which reflect in our character. Decide to work in integrity and uprightness of hearts that is the price to be paid for you to realise your vision.

Hence, the unity of Scripture is no minor matter: a fragmented Bible may actually produce theologically orthodox, morally upright, warmly pious idol worshipers!

The Buddhist precepts are different from the Confucian teachings in the form of expression, but they agree in their warning against the evil and in encouraging the good. The moral conduct of the Buddhist can be secured by the cultivation of the five virtues of humanity, uprightness, etc., as though people in this country hold up their hands joined in the respectable salutation, while the same object is attained by those of The Fan, who stand with their bands hanging down. Not to kill is humanity. Not to steal is uprightness. Not to be adulterous is propriety. Not to lie is sincerity. Not to drink spirits nor eat meat is to increase wisdom, keeping mind pure.' [FN#330] (1) Not to take life, (2) not to steal, (3) not to be adulterous, (4) not to lie, (5) not to exaggerate, (6) not to abuse, (7) not to talk ambiguously, (8) not to covet, (9) not to be malicious, (10) not to unbelieve. [FN#331]

In other words, the fact that every person has the ability to reason and discover natural law, and the divine rights that flow from it, does not mean that all people will do so. In addition, Locke pointed out that natural law, not man-made law, is the origin and compass of human morality. “[W]ithout natural law there would be neither virtue nor vice, neither the reward of goodness nor the punishment of evil: there is no fault, no guilt, where there is no law. Everything would have to depend on human will, and, since there would be nothing to demand dutiful action, it seems that man would not be bound to do anything but what utility or pleasure might recommend, or what a blind and lawless impulse might happen perchance to fasten on. The terms ‘upright’ and ‘virtuous’ would disappear as meaningless or be nothing at all but empty names. . . . [F]or the nature of good and evil is eternal and certain, and their value cannot be determined either by the public ordinances of men or by any private opinion.”12 Even

But there is far more to Christianity than simply moral and upright behavior, much of which was preached by the pagans as well. Therefore, we must first understand the nature of spiritual warfare before we may proceed any further on our journey.

Santhi Gems is a well-known gold buyer in Chennai that sets itself apart with exceptional services and a consistent commitment to customer loyalty. Santhi Gems has achieved a stellar reputation in the industry thanks to its straightforwardness, trustworthiness, and dependability, as well as its extensive history. This article delves into the key features that set Santhi Gems apart from other Chennai gold buyers, including its customer-focused approach, ethical practices, and extensive range of services. Research how Santhi Pearls' dedication to significance and genuineness go with it a leaned toward choice for those wanting to sell or credit against their gold assets in Chennai. 1. Introduction to Santhi Adornments' History and Foundation Santhi Gems, headquartered in Chennai, has been a trusted name in the gold purchasing industry for more than two decades. Santhi Gems has established a reputation for unwavering quality and authenticity thanks to a solid foundation built on trustworthiness and customer loyalty. Santhi Gems' mission and values are to provide customers with a straightforward and fair gold purchasing experience. Each partnership is guided by their genuine sincerity regarding the benefits, trust, and customer-centricity, ensuring that customers are treated with respect and consideration throughout the selling cycle. 2. Direct Assessing and Appraisal Communication Clear Valuation Procedures Selling Gold Jewelry Santhi Adornments provides a consistent and straightforward cycle for selling gold items, whether you want to branch out from your existing collection or update it. Their capable staff ensures that clients get fair motivator for their important effects. Gold Advance Offices Santhi Adornments offers gold advance offices in addition to buying gold gems, allowing customers to use their gold resources for financial assistance. They make it advantageous and secure to access reserves thanks to their flexible terms and competitive rates. 6. By placing an emphasis on client instruction, Santhi Adornments moves beyond value-based connections. They encourage customers to make educated decisions regarding their gold resources by providing experiences into the patterns of the gold market as well as advice on how to care for and maintain gold. Direction on Patterns in the Gold Market When managing valuable metals, it is essential to remain informed about the gold market. Santhi Gems ensures that customers are up to date on market trends, allowing them to make crucial decisions regarding gold investments or transactions. Tips for Taking Care of Gold Gems Proper care and attention can have a significant impact on their value and lifespan. Santhi Diamonds outfits clients with central hints on endlessly protecting their gold things, ensuring that they hold their greatness and shimmer for a seriously significant time-frame into what's in store. 7. Obligation to Follow Moral Principles The activities of Santhi Adornments are centered on following moral principles and being capable of doing so. They keep the advantages of uprightness and social responsibility in the gold business by focusing on fair exchange gold acquiring and implementing earth-manageable practices.

What constitutes as respectable character to the majority in this 'progressive' age is nothing more than a veil for moral relativism and self-serving interest. It is the manipulation of the weak and undisciplined, those whose sense of worth is so fragile that their validation rests solely in the revolving door of receiving baseless praise and the flattering of others. Knowledge, the precursor to upright conduct and understanding, lacks precedence during this time, taking not only responsibility away from the individual, but also distills in the herd the recognition of higher ideals which separate men from animals.

What constitutes as respectable character to the majority in this 'progressive' age is nothing more than a veil for moral relativism and self-serving interest. It is the manipulation of the weak and undisciplined, those whose sense of worth is so fragile that their validation rests solely in the revolving door of receiving baseless praise and the flattering of others. Knowledge, the precursor to upright conduct and understanding, lacks precedence during this time, taking not only responsibility away from the individual, but also distills in the herd the recognition of higher ideals and insight which separate men from animals.

What constitutes as respectable 'character' to the herd in this 'progressive' age is nothing more than a veil for moral relativism and self-serving interest. It is the manipulation of the weak and undisciplined, those whose sense of worth is so fragile that their validation rests solely in the receiving baseless praise and the flattering of others, instead of the effort one puts into actualizing themselves and championing higher ideals such as truth, honor, duty, and upright conduct.

What constitutes as respectable character to the herd in this 'progressive' age is nothing more than a veil for moral relativism and self-serving interest. It is the manipulation of the weak and undisciplined, those whose sense of worth is so fragile that their validation rests solely in the revolving door of receiving baseless praise and the flattering of others. Knowledge, the precursor to upright conduct and understanding, lacks precedence during this time, taking not only responsibility away from the individual, but also distills in the herd the recognition of higher ideals which separate men from animals.

An upright character is of greater worth than the gold of Ophir. Without it none can rise to an honorable eminence. But character is not inherited. It cannot be bought. Moral excellence and fine mental qualities are not the result of accident. The most precious gifts are of no value unless they are improved. The formation of a noble character is the work of a lifetime and must be the result of diligent and persevering effort. God gives opportunities; success depends upon the use made of them.—Patriarchs and Prophets, pp. 222, 223.

The people most passionate about social justice were moral relativists, while the morally upright didn’t seem to care about the oppression going on all over the world.

When we are dealing with someone who is living outside of a relationship with Jesus, our goal should not be to help him or her become a nicer person or a more morally upright person. Our goal is to lead that person into a relationship with Jesus. When we lose sight of that end goal, instead focusing on keeping the moral score for people outside the church or simply making sure they follow all the right rules, we are just making sure that hell is full of really well-behaved people. But when we focus on loving people into a relationship with Jesus, we are making sure that heaven is filled to capacity.

Before the likeness of God in man was defaced by the fall, it consisted of the rational knowledge of God as well as the moral uprightness to love and obey God.

The survivor spoke to us though, or tried to. Mumbling through that matted brown beard of his, pale as death itself. I can’t say now if it was weakness from his wounds or what it was – but we struggled to understand him. In fact we got nothing intelligible from him at all then. He seemed afraid, like any dying man probably would be, but he did seem more terrified than any dying man I’ve seen before – and I’ve seen a few in my time. Let me tell you, Corsair or not, he grabbed whatever hand would hold his, and clenched it so tight his knuckles turned white! He kept fading out as we carried him on the stretcher board the medics brought with them. Looking back, I think he tried to warn us, poor bastard. He tried to tell us to leave him behind and go, but we wouldn’t listen. We thought we were better than the Corsairs, remember? We thought we would be all moral and upright and try to help him. ‘Don’t say I didn’t warn you.’ were the last words he said before losing consciousness. At least, those that we could make out. At the end of it all, he was right – as it turned out, we couldn’t even help ourselves.

Truth from the Holy Bible is to produce accurate precepts for sound minds to know how to live a moral upright life and to survive together in peace.

yardstick by which to judge who might be saved: participation in the two sacraments, Baptism and the Lord’s Supper; an upright moral life; and a public profession of the faith. These were adequate for a disciplined church on earth.

What constitutes as respectable character to the majority in this age is nothing more than a veil for moral relativism and self-serving interest. It is the manipulation of the weak and undisciplined, those whose sense of worth is so fragile that their validation rests solely in the revolving door of receiving baseless praise and the flattering of others. Knowledge, the precursor to upright conduct and understanding lacks precedence during this time, taking not only responsibility away from the individual, but distills in the herd the recognition of higher ideals and insight which separate men from animals.

the man whose work is synonymous with the spread of Moral Copperplate – upright morally, though rightward-sloping graphically – spread the word with stories of his personal redemption through handwriting. Platt Rogers Spencer, born in 1800 in America, devoted his life to spreading copperplate through

Another sort of landscape poetry is to be found in Wordsworth, for whom the title of poet of nature might perhaps be claimed. To him the landscape is an influence. What he renders, beyond such pictorial touches as language is capable of, is the moral inspiration which the scene brings to him. This moral inspiration is not drawn at all from the real processes of nature which every landscape manifests in some aspect and for one moment. Such would have been the method of Lucretius; he would have passed imaginatively from the landscape to the sources of the landscape; he would have disclosed the poetry of matter, not of spirit. Wordsworth, on the contrary, dwells on adventitious human matters. He is no poet of genesis, evolution, and natural force in its myriad manifestations. Only a part of the cosmic process engages his interest, or touches his soul—the strengthening or chastening of human purposes by the influences of landscape. These influences are very real; for as food or wine keeps the animal heart beating, or quickens it, so large spaces of calm sky, or mountains, or dells, or solitary stretches of water, expand the breast, disperse the obsessions that cramp a man’s daily existence, and even if he be less contemplative and less virtuous than Wordsworth, make him, for the moment, a friend to all things, and a friend to himself. Yet these influences are vague and for the most part fleeting. Wordsworth would hardly have felt them so distinctly and so constantly had he not found a further link to bind landscape to moral sentiment. Such a link exists. The landscape is the scene of human life. Every spot, every season, is associated with the sort of existence which falls to men in that environment. Landscape for Wordsworth’s age and in his country was seldom without figures. At least, some visible trace of man guided the poet and set the key for his moral meditation. Country life was no less dear to Wordsworth than landscape was; it fitted into every picture; and while the march of things, as Lucretius conceived it, was not present to Wordsworth’s imagination, the revolutions of society—the French Revolution, for instance—were constantly in his thoughts. In so far as he was a poet of human life, Wordsworth was truly a poet of nature. In so far, however, as he was a poet of landscape, he was still fundamentally a poet of human life, or merely of his personal experience. When he talked of nature he was generally moralizing, and altogether subject to the pathetic fallacy; but when he talked of man, or of himself, he was unfolding a part of nature, the upright human heart, and studying it in its truth.

Nothing can be advantageous in the long term unless it is morally upright.

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The needful sacrifice. These serious, excellent, upright, deeply sensitive people who are still Christians from the very heart: they owe it to themselves to try for once the experiment of living for some length of time without Christianity, they owe it to their faith in this way for once to sojourn 'in the wilderness' if only to win for themselves the right to a voice on the question whether Christianity is necessary. For the present they cleave to their native soil and thence revile the world beyond it: indeed, they are provoked and grow angry if anyone gives them to understand that what lies beyond their native soil is the whole wide world! that Christianity is, after all, only a little corner! No, your evidence will be of no weight until you have lived for years on end without Christianity, with an honest, fervent zeal to endure life in the antithesis of Christianity: until you have wandered far, far away from it. Only if you are driven back, not by homesickness but by judgment on the basis of a rigorous comparison, will your homecoming possess any significance! The men of the future will one day deal in this way with all evaluations of the past; one has voluntarily to live through them once again, and likewise their antithesis if one is at last to possess the right to pass them through the sieve.

the man whose work is synonymous with the spread of Moral Copperplate – upright morally, though rightward-sloping graphically – spread the word with stories of his personal redemption through handwriting. Platt Rogers Spencer, born in 1800 in America, devoted his life to spreading copperplate through schools of instruction, countrywide.

According to Karl May, the Indian was “initially a proud, daring, valiant, upright, truth loving huntsman, loyal to his fellow tribesmen, he became, through no fault of his own, a slinking, lying, mistrustful, murderous, redskin. The white man is to blame for that transformation.”29 In May’s novels, there are two distinct elements to whiteness. There is the racial category, based on skin color and genetic origins, to which all Europeans and Euro-Americans belong. In addition, however, he has a moral yardstick for race definitions, a categorization that creates an opposition between two primal groups of “whites”: Germans and Americans. Both belong to the white race, but the mercilessness of the Americans toward the Indians, the former’s cowardice, underhandedness, and other physical and moral defects, prompt Old Shatterhand to question his allegiance to his own racial identity, and to cry out in horror: “I felt ashamed to be a paleface.

All I said was that I would have the banns read so that we could be married as soon as possible. It was the logical, moral, and upright thing to do.” Reese narrowed his eyes slightly as he continued to stare at Rupert. “Did you ask her if that was what she wanted?” A feeling as though headmaster Reese had taken the switch down from its mount on the wall behind the desk sent cold fingers of dread through him. “Isn’t it obvious?” he answered in a mumble.

But what then is this “righteousness of God”? In Israel’s scriptures, to which Paul explicitly appeals in 3:21b (“the law and the prophets bore witness to it”), God’s “righteousness” is not simply God’s status of being morally upright. It is, more specifically, God’s faithfulness to the covenant—the covenant not only with Abraham and Israel, but through Israel to the wider world.

This world is not fair in all respects. A morally upright man is not necessarily the most honourable man in the world. A morally upright trader is not necessarily the richest in the world. Not all murderers have been or will be convicted in this world. Even if all murderers could have been convicted, it will not be ‘naturally’ possible to give equitable punishment to the murderers who have killed more than one human being. Furthermore, it will not be possible to reverse the immoral actions and their already occurred consequences. Religion promises absolute justice and deterministic rewards in the life hereafter. This fulfils the aspiration to have perfect justice to lives spent by pious and impious, poor and rich and just and unjust people. The promise that every action and even intention will be given due justice by the Creator makes the 'static conscience' created by Allah a 'self-regulated functioning conscience.

harlots by the religious fathers in their black robes while the Indian men who refrain from women are called upright and extremely moral! They don’t understand that a man is expected to be able to ignore the promptings of his male needs while a woman has the right to satisfy her curiosity about men, even the one she will marry, before she is wedded for life. Our marriages are much happier than those of the French.

Do not lose your knowledge that man's proper estate is an upright posture, an intransigent mind and a step that travels unlimited roads... Fight for the value of your person. Fight for the virtue of your pride. Fight for the essence of that which is man: for his sovereign rational mind. Fight with the radiant certainty and the absolute rectitude of knowing that yours is the Morality of Life and that yours is the battle for any achievement, any value, any grandeur, any goodness, any joy that has ever existed on this earth.

Having conscience, we despise unfairness, injustice, unkind behaviour, lies, and dishonesty. The life does not seem to be fair. Sometimes, people with bad morals and actions survive, thrive and claim resources, power and fame. In contrast, people with honesty and upright character often struggle, underachieve and remain under-rewarded. Injustice happens to people and even entire nations. If we go by the morals of evolution, it should not bother us if there is extinction of species. However, our soul, which is our true identity, does not remain indifferent to harm, injury, destruction, injustice and unkindness.

Croesus, King of Lydia, was considered the richest man of his time. To this day Romance languages use the expression “rich as Croesus” to describe a person of excessive wealth. He was said to be visited by Solon, the Greek legislator known for his dignity, reserve, upright morals, humility, frugality, wisdom, intelligence, and courage. Solon did not display the smallest surprise at the wealth and splendor surrounding his host, nor the tiniest admiration for their owner. Croesus was so irked by the manifest lack of impression on the part of this illustrious visitor that he attempted to extract from him some acknowledgment. He asked him if he had known a happier man than him. Solon cited the life of a man who led a noble existence and died while in battle. Prodded for more, he gave similar examples of heroic but terminated lives, until Croesus, irate, asked him point-blank if he was not to be considered the happiest man of all. Solon answered: “The observation of the numerous misfortunes that attend all conditions forbids us to grow insolent upon our present enjoyments, or to admire a man’s happiness that may yet, in course of time, suffer change. For the uncertain future has yet to come, with all variety of future; and him only to whom the divinity has [guaranteed] continued happiness until the end we may call happy.” The modern equivalent has been no less eloquently voiced by the baseball coach Yogi Berra, who seems to have translated Solon’s outburst from the pure Attic Greek into no less pure Brooklyn English with “it ain’t over until it’s over,” or, in a less dignified manner, with “it ain’t over until the fat lady sings.

In the name of the best within you, do not sacrifice this world to those who are its worst. In the name of the values that keep you alive, do not let your vision of man be distorted by the ugly, the cowardly, the mindless in those who have never achieved his title. Do not lose your knowledge that man’s proper estate is an upright posture, an intransigent mind and a step that travels unlimited roads. Do not let your fire go out, spark by irreplaceable spark, in the hopeless swamps of the approximate, the not-quite, the not-yet, the not-at-all. Do not let the hero in your soul perish, in lonely frustration for the life you deserved, but have never been able to reach. Check your road and the nature of your battle. The world you desired can be won, it exists, it is real, it is possible, it’s yours. “But to win it requires your total dedication and a total break with the world of your past, with the doctrine that man is a sacrificial animal who exists for the pleasure of others. Fight for the value of your person. Fight for the virtue of your pride. Fight for the essence of that which is man: for his sovereign rational mind. Fight with the radiant certainty and the absolute rectitude of knowing that yours is the Morality of Life and that yours is the battle for any achievement, any value, any grandeur, any goodness, any joy that has ever existed on this earth. “You will win when you are ready to pronounce the oath I have taken at the start of my battle—and for those who wish to know the day of my return, I shall now repeat it to the hearing of the world: “I swear—by my life and my love of it—that I will never live for the sake of another man, nor ask another man to live for mine.

Virgil held intricate unconventional beliefs, not necessarily Christian, but not necessarily un-Christian, either, derived from his years of studying nature, and his earlier years, his childhood years, with the Bible. God, he suspected, might not be a steady-state consciousness, omnipotent, omnipresent, timeless. God might be like a wave front, moving into an unknowable future; human souls might be like neurons, cells of God’s own intelligence. . . . Far out, dude; pass the joint. Whatever God was, Virgil seriously doubted that he worried too much about profanity, sex, or even death. He left the world alone, people alone, each to work out a separate destiny. And he stranded people like Virgil, who wonder about the unseen world, but were trapped in their own animal passions, and operated out of moralities that almost certainly weren’t God’s own, if, indeed, he had one. Virgil further worried that he was a guy who simply wanted to eat his cake, and have it, too—his philosophy, as a born-again once pointed out to him, pretty much allowed him to carry on as he wished, like your average godless commie. He got to “godless commie” and went to sleep. And worried in his sleep. FIVE HOURS LATER, his cell phone went off, and he sat bolt upright, fumbled around for it, found it in his jeans pocket, on the floor at the foot of the bed.

In his landmark 1899 book, The Interpretation of Dreams, Sigmund Freud quotes Plato on the difference between ordinary citizens and criminals: “The virtuous man is content to dream what the wicked man really does.” Freud’s point is that, in the depths of the unconscious mind, even the most morally upright person harbors fantasies of forbidden behavior—of savage lust and primal violence. But the quote implies something else, too: that what differentiates “wicked men” (and women) from the rest of us is their willingness to act on their darkest desires.

Life, as has been observed, is not just a bowl of cherries; it is also necessarily filled with disappointment, pain, and suffering. The chase is not always successful and, when it is, another animal pays with its life. Human intelligence and reason only compound the paradoxes and dangers of life; greed, vanity, and the will to dominate, no less than awe and wonder, are also passions native to the human soul. Only the rational animal can be perverse, only the rational animal can play the tyrant, only the rational animal destroys the conditions for his own flourishing and that of his fellow creatures. The highly omnivorous rational animal thus stands in need of perfection through the guiding institutions of law, morality, and custom. We have explored here the direction such guidance should take if we are to realize the higher pointings and deeper yearnings of our peculiarly upright nature: pointings toward community and friendship (encouraged by hospitality and shared meals); pointings toward beauty and nobility (encouraged by gracious manners and the adornments of the table); pointings toward discernment and understanding (encouraged by tasteful dining and lively conversation); and yearnings for a relation to the divine (encouraged by a ritual sanctification of the meal).

Honesty wasn’t just about being morally upright; it had a value proposition. If you were honest and people trusted you, then they trusted you with the big jobs, they trusted you with their money, they trusted you with their reputation, they trusted you with their friendship, they trusted you with their family, and they trusted you with their lives. Even when they didn’t like you or didn’t agree with you, they knew you to be upright and trustworthy.

White feminist politics produces a fantasy of a common, even uniform, identity of Woman, a morally upright creature whose full participation in the capitalist, white supremacist status quo will allegedly absolve it of its sins.

this religious concept becomes evident from Josephus' description of John's baptism: "For thus, it seemed to him, would baptismal ablution be acceptable, if it were not to beg off from sins committed, but for the purification of the body, when the soul had previously been cleansed by righteous conduct" (Ant. XVIII, 117).94 By "purification of the body" Josephus means ritual purity, which was a concept of great importance in the Judaism of the Second Commonwealth generally. This purity, according to John the Baptist, is not obtainable without the previous "cleansing of the soul", i.e. repentance. This idea, that moral purity is a necessary condition for ritual purity, is emphatically preached in DSD, which says about the man whose repentance is not complete: "Unclean, unclean he will be all the days that he rejects the ordinances of God . . . But by the spirit of true counsel for the ways of man all his iniquities shall be atoned, so that he shall look at the light of life, and by the spirit of holiness which will unite him in his truth he shall be cleansed from all his iniquities; and by the spirit of uprightness and meekness his sin will be atoned, and by the submission of his soul to all the statutes of God his flesh will be cleansed, that he may be sprinkled with water for impurity and sanctify himself95 with water of cleanness" (DSD III, 5-9).96 This doctrine leads to the rule: "Let him not enter the water to touch the purity of the men of Holiness, for they will not be cleansed unless they have repented from their wickedness" (DSD V, 13-4; cf. ibid. VIII, 17-18). The regular ablutions of the sect, which enabled its members to touch their pure food97, were forbidden to outsiders (and to members of doubtful behaviour) because these ablutions were not considered valid unless preceded by full repentance. That baptism leads to the remisssion of sins was accepted by Christianity generally (Bul. 135-6), but the idea that the atonement is really caused by the repentance which precedes the actual immersion98 94. The first to interpret the NT correctly on the basis of Josephus's words was E. Meyer (Ursprung und Anfange des Christentums I, Berlin 1924, p. 88). His view is confirmed by the Scrolls. 95. See below. 96. W. H. Burrows, "John the Baptist" in The Scrolls (see note 1 above), pp. 39-41.—See also S. E. Johnson, "The Dead Sea Manual", ZAW 66 (1954), 107-8. 97. See C. Rabin, Qumran Studies, Oxford 1957, pp. 7-8. 98. The outward expression of this view in the baptism of John is the 51 gradually weakened in the new milieu.

Bragg was a remarkably intelligent and well-informed man, professionally and otherwise. He was also thoroughly upright. But he was possessed of an irascible temper, and was naturally disputatious. A man of the highest moral character and the most correct habits, yet in the old army he was in frequent trouble. As a subordinate he was always on the lookout to catch his commanding officer infringing his prerogatives; as a post commander he was equally vigilant to detect the slightest neglect, even of the most trivial order.

In the Germanic idea, the moral estimate is always ready to rise to the surface; in fact, for the expression of goodness, piety, and uprightness, the Teutons have no better words than lucky (Anglo-Saxon sœlig, Gothic séls, and similar terms), which embrace the idea of wealth and health, happiness and wisdom.

Manipulation isn’t bad, in and of itself,” Jason said. “Look at it this way: if you have the choice between manipulating someone into doing the right thing, or punishing them for doing the wrong thing, which is more moral? Pushing someone onto a better path and to do the right thing done, or having the wrong thing done and hurting the person for doing it? Righteous honesty says to be upright and put the moral decision onto the other person. But what is more important? Feeling righteous or putting a little more good into the world?” “You have to give people the chance to make their own mistakes,” Humphrey said. “Otherwise, you’re just trying to control everything, even what’s right and wrong.

As judges' moral turpitudes make them play afoul with the justice delivery system, it is the obligation of any democratic nation to let only the upright persons to get onto the benches.