National Honors Society Quotes

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

When misguided public opinion honors what is despicable and despises what is honorable, punishes virtue and rewards vice, encourages what is harmful and discourages what is useful, applauds falsehood and smothers truth under indifference or insult, a nation turns it's back on progress and can be restored only by the terrible lessons of catastrophe.

On one side of the seesaw is my education. My nursing certification. My twenty years of service at the hospital. My neat little home. My spotless RAV4. My National Honor Society-inductee son. All of these building blocks of my existence, and yet the only quality straddling the other side is so hulking and dense that it tips the balance every time: my brown skin.

For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife and house. These are the products of the mode of passion. As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore the whole material world is more or less in the mode of passion.

Although we regularly stigmatize other societies as rogue states, we ourselves have become the largest rogue state of all. We honor no treaties. We spurn international courts. We strike unilaterally wherever we choose. We give orders to the United Nations but do not pay our dues. We complain of terrorism, yet our empire is now the greatest terrorist of all. We bomb, invade, subvert other states.

Women of the thinking society are the builders of nations. Women of the sentient society are the builders of the world. And given the same honor and dignity as men, women can build a much better and more harmonious world. Harmony and conflict-solving run in their veins. Whereas men have evolved into more authoritarian creatures.

Of course I know what she means. To make art in fandom is to follow your passion at the risk of never being taken seriously. I've written dozens of fics-put them together and you'd have several novels-but who knows what a college admissions officer will think of that as a pastime. Where does 12,000 Tumbler followers rate in relation to a spot in the National Honor Society in their minds? Every week I get anonymous messages in my inbox telling me I should write a real book. Well, haven't I already? What makes what I do different from "real writing"? Is it that I don't use original characters? I guess that makes every Hardy Boys edition, every Star Wars book, every spinoff, sequel, fairy-tale re-telling, historical romance, comic book reboot, and the music Hamilton "not real writing". Or is it that a real book is something printed, that you can hold in your hand, not something you write on the internet? Or is "real writing" something you sell in a store, not give away for free? No, I know it's none of these things. It's merely this: "real writing" is done by serious people, whereas fanfiction is written by weirdos, teenagers, degenerates, and women.

When we reflect that her century was the brutalest, the wickedest, the rottenest in history since the darkest ages, we are lost in wonder at the miracle of such a product from such a soil. The contrast between her and her century is the contrast between day and night. She was truthful when lying was the common speech of men; she was honest when honesty was become a lost virtue; she was a keeper of promises when the keeping of a promise was expected of no one; she gave her great mind to great thoughts and great purposes when other great minds wasted themselves upon pretty fancies or upon poor ambitions; she was modest, and fine, and delicate when to be loud and coarse might be said to be universal; she was full of pity when a merciless cruelty was the rule; she was steadfast when stability was unknown, and honorable in an age which had forgotten what honor was; she was a rock of convictions in a time when men believed in nothing and scoffed at all things; she was unfailingly true to an age that was false to the core; she maintained her personal dignity unimpaired in an age of fawnings and servilities; she was of a dauntless courage when hope and courage had perished in the hearts of her nation; she was spotlessly pure in mind and body when society in the highest places was foul in both—she was all these things in an age when crime was the common business of lords and princes, and when the highest personages in Christendom were able to astonish even that infamous era and make it stand aghast at the spectacle of their atrocious lives black with unimaginable treacheries, butcheries, and beastialities.

Evil is never intended as evil. Indeed, the contradiction inherent in all evil is that it originates in the desire to eliminate evil. ... Evil arises in the honored belief that history can be tidied up, brought to a sensible conclusion. It is evil to act as though the past is bringing us to a specifiable end. It is evil to assume that the past will make sense only if we bring it to an issue we have clearly in view. It is evil for a nation to believe it is "the last, best hope on earth." It is evil to think history is to end with a return to Zion, or with the classless society, or with the Islamicization of all living infidels. Your history does not belong to me. We live with each other in a common history.

I'm saying you would not be comfortable with casual sex. Or whatever we're talking about here. The National Honor Society version of prostitution.

A true natural aristocracy is not a separate interest in the state, or separable from it. It is an essential integrant part of any large body rightly constituted. It is formed out of a class of legitimate presumptions, which taken as generalities, must be admitted for actual truths. To be bred in a place of estimation; to see nothing low and sordid from one’s infancy; to be taught to respect one’s self; to be habituated to the censorial inspection of the public eye; to look early to public opinion; to stand upon such elevated ground as to be enabled to take a large view of the wide-spread and infinitely diversified combinations of men and affairs in a large society; to have leisure to read, to reflect, to converse; to be enabled to draw the court and attention of the wise and learned wherever they are to be found;—to be habituated in armies to command and to obey; to be taught to despise danger in the pursuit of honor and duty; to be formed to the greatest degree of vigilance, foresight and circumspection, in a state of things in which no fault is committed with impunity, and the slightest mistakes draw on the most ruinous consequence—to be led to a guarded and regulated conduct, from a sense that you are considered as an instructor of your fellow-citizens in their highest concerns, and that you act as a reconciler between God and man—to be employed as an administrator of law and justice, and to be thereby amongst the first benefactors to mankind—to be a professor of high science, or of liberal and ingenuous art—to be amongst rich traders, who from their success are presumed to have sharp and vigorous understandings, and to possess the virtues of diligence, order, constancy, and regularity, and to have cultivated an habitual regard to commutative justice—these are the circumstances of men, that form what I should call a natural aristocracy, without which there is no nation.

When we leave the realm of cinema, it is obvious that the dynamics of white supremacist capitalist patriarchy---which has historically represented black females as "undesirable mates" even if they are desirable sex objects, and so rendered it socially unacceptable for powerful white males to seek committed relationships with black women---continue to inform the nature of romantic partnership in our society. What would happen to the future of white supremacist patriarchy if heterosexual white males were choosing to form serious relationships with black females? Clearly, this structure would be under mined. Significantly, The Bodyguard reaffirms this message. Frank Farmer is portrayed as a conservative Republican patriarch, a defender of the nation. Once he leaves the black woman "she devil" who has seduced and enthralled him, he returns to his rightful place as keeper of the nation's patriarchal legacy. In the film, we see him protecting the white male officers of state. These last scenes suggest that loving a black woman would keep him from honoring and protecting the nation.

One-on-one revenge was common in foraging societies, and kin-against-kin blood feuds were common in tribal societies that had not been pacified by a colonial or national government, particularly if they had an exaggerated culture of manly honor.

Though our castes and institutions are apparently linked with our religion, they are not so. These institutions have been necessary to protect us as a nation, and when this necessity for self-preservation will no more exist, they will die a natural death. But the older I grow, the better I seem to think of these time-honored institutions of India. There was a time when I used to think that many of them were useless and worthless; but the older I grew, the more I seem to feel a diffidence in cursing any one of them, for each one of them is the embodiment of the experience of centuries. A child of but yesterday, destined to die the day after tomorrow, comes to me and asks me to change all my plans; and if I hear the advice of that baby and change all my surroundings according to his ideas, I myself should be a fool, and no one else. Much of the advice that is coming to us from different countries is similar to this. Tell these wiseacres: "I will hear you when you have made a society yourselves. You cannot hold on to one idea for two days, you quarrel and fail; you are born like moths in the spring and die like them in five minutes. You come up like bubbles and burst like bubbles too. First form a stable society like ours. First make laws and institutions that remain undiminished in their power through scores of centuries. Then will be the time to talk on the subject with you, but till then, my friend, you are only a giddy child.

The graduated tax is a confiscatory tax. Its effect, and to a large extent its aim, is to bring down all men to a common level. Many of the leading proponents of the graduated tax frankly admit that their purpose is to redistribute the nation's wealth. Their aim is an egalitarian society—an objective that does violence both to the charter of the Republic and the laws of Nature. We are all equal in the eyes of God but we are equal in no other respect. Artificial devices for enforcing equality among unequal men must be rejected if we would restore that charter and honor those laws. One

and the people. Hamilton was indeed a singular character. Of acute understanding, disinterested, honest and honorable in all private transactions, amiable in society, and honorable in all and duly valuing virtue in private life, yet so bewitched & perverted by the British example, as to be under thoro’ conviction that corruption was essential to the government of a nation.

No matter what its political bonds, a nation with its own people, existing within a nation? A society highly paradoxical, with alarming in-equities, but with the private honor of thousands of persons winking like lightning bugs through the night? No war was ever fought for so many different reasons meeting in one reason clear as crystal. They fought to preserve their iden-tity. Their political identity, their personal identity.

Although Dalton tried to avoid all honors, he was elected to the Royal Society against his wishes, showered with medals, and given a handsome government pension. When he died in 1844, forty thousand people viewed the coffin, and the funeral cortege stretched for two miles. His entry in the Dictionary of National Biography is one of the longest, rivaled in length only by those of Darwin and Lyell among nineteenth-century men of science.

Material force is the ultima ratio of political society everywhere. Arms alone can keep the peace." This was and still remains the axiom with men everywhere. The sword is not only the source of security; it is also the symbol of honor and glory; it is bliss and song. When the prophets appeared, they proclaimed that might is not supreme, that the sword is an abomination, that violence is obscene. The sword, they said, shall be destroyed. They shall beat their swords into plowshares, And their spears into pruning hooks; Nation shall not lift up sword against nation, Neither shall they learn war any more. Isaiah 2:4 The prophets, questioning man's infatuation with might, insisted not only on the immorality but also on the futility and absurdity of war.[...] What is the ultimate profit of all the arms, alliances, and victories? Destruction, agony, death. Peoples labor only for fire, Nations weary themselves for naught. Habakkuk 2:13

Has it ever occurred to you- have you never, somewhere along the line, received vibrations to the effect- that this territory was a separate nation? No matter what its political bonds, a nation with its own people, existing within a nation? A society highly paradoxical, with alarming inequities, but with the private honor of thousands of persons winking like lightning bugs through the night? No war was ever fought for so many different reasons meeting in one reason clear as crystal. They fought to preserve their identity. Their political identity, their personal identity.

While we are living technically in the Atomic Age, the majority of men—including most of those who are in power—still live emotionally in the Stone Age; that while our mathematics, astronomy, and the natural sciences are of the twentieth century, most of our ideas about politics, the state, and society lag far behind the age of science. If mankind commits suicide it will be because people will obey those who command them to push the deadly buttons; because they will obey the archaic passions of fear, hate, and greed; because they will obey obsolete clichés of State sovereignty and national honor.

To those persons who take society in its serious aspects, the paraphernalia of justice has a grand and solemn character difficult perhaps to define. Institutions depend altogether on the feelings with which men view them and the degree of grandeur which men’s thoughts attach to them. When there is no longer, we will not say religion, but belief among the people, whenever early education has loosened all conservative bonds by accustoming youth to the practice of pitiless analysis, a nation will be found in process of dissolution; for it will then be held together only by the base solder of material interests, and by the formulas of a creed created by intelligent egotism.

One day, Harry Anslinger was told that there were also white women, just as famous as Billie, who had drug problems—but he responded to them rather differently. He called Judy Garland, another heroin addict, in to see him. They had a friendly chat, in which he advised her to take longer vacations between pictures, and he wrote to her studio, assuring them she didn’t have a drug problem at all. When he discovered that a Washington society hostess he knew—“a beautiful, gracious lady,” he noted—had an illegal drug addiction, he explained he couldn’t possibly arrest her because “it would destroy . . . the unblemished reputation of one of the nation’s most honored families.” He helped her to wean herself off her addiction slowly, without the law becoming involved.

So when Jesus comes along and says to us, “Love your enemy,” we instinctively feel how radical it is. He’s not just giving individuals a personal ethic; he is striking at the very foundation of the world! The world was founded on hating enemies, and now Jesus says, “Don’t do it!” When Jesus said, “Turn the other cheek,” he wasn’t just trying to produce kinder, gentler people; he was trying to refound the world! Instead of retaliatory violence; the world is to be refounded on cosuffering love. Jesus understood that the world had built its societal structures upon shared hatred, scapegoating, and what René Girard calls “sacred violence.” In challenging “sacred violence” (which Israel cherished in their war stories), Jesus was challenging the world at its most basic level. We cherish, honor, and salute sacred violence. We have to! We have a dark instinct that we must honor Cain’s war against Abel—and our own wars upon our hated enemies—or our whole system will fall apart. But Jesus testified against it—that those deeds were evil. This is where the tension begins to build. What Jesus called evil are the very things our cultures and societies have honored in countless myths, memorials, and anthems. It was this deep insight into the dark foundations of the world that Jesus possessed and his brothers did not. James and the rest of Jesus’s brothers and disciples could testify against symptomatic evil of greed and immorality, but they could not testify against the systemic evil of hating national enemies. This is why the world hates Jesus in a way it could not hate his brothers. Ultimately, Jesus’s brothers belonged to the same system as Caesar, Herod, and Caiaphas—the system of hating and seeking to kill one’s national or ethnic enemy. Jesus’s call to love our enemies presents us with a problem—a problem that goes well beyond the challenge we find in trying to live out an ethic of enemy love on a personal level. How can a nation exist without hating its enemies? If nations can’t hate and scapegoat their enemies, how can they cohere? If societies can’t project blame onto a hated “other,” how can they keep from turning on themselves? Jesus’s answer is as simple as it is revolutionary: instead of an arrangement around hate and violence, the world is now to be arranged around love and forgiveness. The fear of our enemy and the pain of being wronged is not to be transferred through blame but dispelled through forgiveness.

One way to track the pulse of a society is to measure its words. Their meanings and values change with the times and movements of history. Take the word “servant.” Before complaint became a national way of life, it was considered an honor to serve someone. There was no higher cause than to provide for the needs of others out of love. Yet in a culture that panders to self-expression and individualism, “servant” has virtually disappeared from our vocabularies. The six o’clock news features one self-absorbed person after another assertively demanding his or her individual rights. Occasionally a newscast ends with a “human interest” story on someone who serves others. What surprises us is not that this person is featured, but the obvious fact that the servant—one who looks after more than his own self-interest—is now considered a novelty, the odd man out.

May she [United States] never forget that a fair national reputation is of as much importance as independence. That it possesses a charm that wins upon the world, and makes even enemies civil. That it gives a dignity which is often superior to power, and commands reverence where pomp and splendor fail. It would be a circumstance ever to be lamented and never to be forgotten, were a single blot, from any cause whatever, suffered to fall on a revolution, which to the end of time must be an honor to the age that accomplished it: and which has contributed more to enlighten the world, and diffuse a spirit of freedom and liberality among mankind, than any human event (if this may be called one) that ever preceded it. It is not among the least of the calamities of a long continued war, that it unhinges the mind from those nice sensations which at other times appear so amiable. The continual spectacle of woe blunts the finer feelings, and the necessity of bearing with the sight, renders it familiar. In like manner, are many of the moral obligations of society weakened, till the custom of acting by necessity becomes an apology, where it is truly a crime. Yet let but a nation conceive rightly of its character, and it will be chastely just in protecting it. None ever began with a fairer than America and none can be under a greater obligation to preserve it.

Necessary because it could not be suppressed, this role of poverty was necessary too because it made wealth possible. Because they labor and consume little, those who are in need permit a nation to enrich itself, to set a high value on its fields, its colonies, and its mines, to manufacture products which will be sold the world over; in short, a people would be poor which had no paupers. Indigence becomes an indispensable element in the State. In it is concealed the secret but also the real life of a society. The poor constitute the basis and the glory of nations. And their poverty, which cannot be suppressed, must be exalted and revered: "My purpose is merely to attract a share of that vigilant attention [that of the government] to the suffering portion of the People...; the succor it is owed derives essentially from the honor and the prosperity of an Empire, of which the Poor are everywhere the firmest support, for a sovereign cannot preserve and extend his realm without favoring the population, the cultivation of the Land, the Arts, and commerce; and the Poor are the necessary agents of these great powers which establish the true strength of a People." Here is an entire moral rehabilitation of the Pauper, which designates, at a deeper level, a social and economic reintegration of his role and character. In the mercantilist economy, the Pauper, being neither producer nor consumer, had no place: idle, vagabond, unemployed, he belonged only to confinement, a measure by which he was exiled and as it were abstracted from society. With the nascent industry which needs manpower, he once again plays a part in the body of the nation.

We must first understand what the purport of society and the aim of government is held to be. If it be your intention to confer a certain elevation upon the human mind, and to teach it to regard the things of this world with generous feelings, to inspire men with a scorn of mere temporal advantage, to give birth to living convictions, and to keep alive the spirit of honorable devotedness; if you hold it to be a good thing to refine the habits, to embellish the manners, to cultivate the arts of a nation, and to promote the love of poetry, of beauty, and of renown; if you would constitute a people not unfitted to act with power upon all other nations, nor unprepared for those high enterprises which, whatever be the result of its efforts, will leave a name forever famous in time—if you believe such to be the principal object of society, you must avoid the government of democracy, which would be a very uncertain guide to the end you have in view. But if you hold it to be expedient to divert the moral and intellectual activity of man to the production of comfort, and to the acquirement of the necessaries of life; if a clear understanding be more profitable to man than genius; if your object be not to stimulate the virtues of heroism, but to create habits of peace; if you had rather witness vices than crimes and are content to meet with fewer noble deeds, provided offences be diminished in the same proportion; if, instead of living in the midst of a brilliant state of society, you are contented to have prosperity around you; if, in short, you are of opinion that the principal object of a Government is not to confer the greatest possible share of power and of glory upon the body of the nation, but to ensure the greatest degree of enjoyment and the least degree of misery to each of the individuals who compose it—if such be your desires, you can have no surer means of satisfying them than by equalizing the conditions of men, and establishing democratic institutions.

It’s my turn next, and I realize then that I never turned in the name of my escort--because I hadn’t planned on being here. I glance around wildly for Ryder, but he’s nowhere to be seen, swallowed up by the sea of people in cocktail dresses and suits. Crap. I thought he realized that escorting me on court was part of the deal, once I’d agreed to go. I guess he’d figured it’d be easier on me, what with the whole Patrick thing, if I was alone onstage. But I don’t want to be alone. I want Ryder with me. By my side, supporting me. Always. I finally spot him in the crowd--it’s not too hard, since he’s a head taller than pretty much everyone else--and our eyes meet. My stomach drops to my feet--you know, that feeling you get on a roller coaster right after you crest that first hill and start plummeting toward the ground. Oh my God, this can’t be happening. I’ve fallen in love with Ryder Marsden, the boy I’m supposed to hate. And it has nothing to do with his confession, his declaration that he loves me. Sure, it might have forced me to examine my feelings faster than I would have on my own, but it was there all along, taking root, growing, blossoming. Heck, it’s a full-blown garden at this point. “Our senior maid is Miss Jemma Cafferty!” comes the principal’s voice. “Jemma is a varsity cheerleader, a member of the Wheelettes social sorority, the French Honor Club, the National Honor Society, and the Peer Mentors. She’s escorted tonight by…ahem, sorry. I’m afraid there’s no escort, so we’ll just--” “Ryder Marsden,” I call out as I make my way across the stage. “I’m escorted by Ryder Marsden.” The collective gasp that follows my announcement is like something out of the movies. I swear, it’s just like that scene in Gone with the Wind where Rhett offers one hundred and fifty dollars in gold to dance with Scarlett, and she walks through the scandalized bystanders to take her place beside Rhett for the Virginia reel. Only it’s the reverse. I’m standing here doing the scandalizing, and Ryder’s doing the walking. “Apparently, Jemma’s escort is Ryder Marsden,” the principal ad-libs into the microphone, looking a little frazzled. “Ryder is…um…the starting quarterback for the varsity football team, and, um…in the National Honor Society and…” She trails off helplessly. “A Peer Mentor,” he adds helpfully as he steps up beside me and takes my hand. The smile he flashes in my direction as Mrs. Crawford places the tiara on my head is dazzling--way more so than the tiara itself. My knees go a little weak, and I clutch him tightly as I wobble on my four-inch heels. But here’s the thing: If the crowd is whispering about me, I don’t hear it. I’m aware only of Ryder beside me, my hand resting in the crook of his arm as he leads me to our spot on the stage beside the junior maid and her escort, where we wait for Morgan to be crowned queen. Oh, there’ll be hell to pay tomorrow. I have no idea what we’re going to tell our parents. Right now I don’t even care. Just like Scarlett O’Hara, I’m going to enjoy myself tonight and worry about the rest later. After all, tomorrow is another…Well, you know how the saying goes.

The multiple and dissident lifestyles emerging in the 1960s also indicated to Revel that the United States had more internal flexibility to tolerate change than did any other country and that this diversity would produce sufficient human vitality to make the United States a society of experimentation in new expressions of human experience. But the most important quality Revel found in Americans was their willingness to admit collective guilt in the treatment of racial minorities. Pointing out that the educational system of the Western nations from the time of the Greeks until the present had been designed to justify crimes committed against humanity in the name of national honor or religion, Revel noted that “the Germans refused to admit the crimes of the Nazi; and the English, the French, and the Italians all refused to admit the atrocities committed during their colonial wars.”4 The United States, as Revel saw it, was the first nation in history to confront seriously its own misdeeds and to make some effort to change national policy to make amends for acknowledged wrongs. This manifestation of a collective conscience indicated a greater sensitivity to human needs and an ability to empathetically deal with foreign cultures and values. This was the vital characteristic needed to provide a stance of moral leadership to support a planetary transformation of cultures. Rather

Through a diversity of Bible-based beliefs, Colonial America firmly founded its culture, laws, and government on the Judeo-Christian worldview. That common faith was clearly expressed in the founding documents of all thirteen American colonies: The Massachusetts Bay Colony’s charter recorded an intent to spread the “knowledge and obedience of the only true God and Savior of mankind, and the Christian faith,” much as the Mayflower Compact cited a commitment to “the Glory of God, and Advancement of the Christian faith.” Connecticut’s Fundamental Orders officially called for “an orderly and decent Government established according to God” that would “maintain and preserve the liberty and purity of the Gospel of our Lord Jesus.” In New Hampshire, the Agreement of the Settlers at Exeter vowed to establish a government “in the name of Christ” that “shall be to our best discerning agreeable to the Will of God.” Rhode Island’s colonial charter invoked the “blessing of God” for “a sure foundation of happiness to all America.” The Articles of Confederation of the United Colonies of New England stated, “Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the Kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel …” New York’s Duke’s Laws prohibited denial of “the true God and his Attributes.” New Jersey’s founding charter vowed, “Forasmuch as it has pleased God, to bring us into this Province…we may be a people to the praise and honor of his name.” Delaware’s original charter officially acknowledged “One almighty God, the Creator, Upholder and Ruler of the World.” Pennsylvania’s charter officially cited a “Love of Civil Society and Christian Religion” as motivation for the colony’s founding. Maryland’s charter declared an official goal of “extending the Christian Religion.” Virginia’s first charter commissioned colonization as “so noble a work, which may, by the Providence of Almighty God, hereafter tend to the…propagating of Christian Religion.” The charter for the Colony of Carolina proclaimed “a laudable and pious zeal for the propagation of the Christian faith.” Georgia’s charter officially cited a commitment to the “propagating of Christian religion.”27

Under the current rules of American society, whites have no moral grounds to preserve racial majorities in any context, whether in a club, neighborhood, school, region, the nation as a whole, or even in their own families. Somewhere, deep in their bones, whites yearn for the comfort, the ease, the joy of living among their own people in societies that reflect the values of their ancestors. They answer this yearning whenever they move from Southern California to the North, from the city to the suburbs, from diversity to homogeneity. But according to today’s racial dogma, this yearning is evil. There will always be “white Meccas,” enclaves for wealthy whites who can afford them, but with no moral, legal, or practical way to preserve majorities, most whites will eventually come to the end of the road. They will find that the America for which they yearn has disappeared. At what point would it be legitimate for whites to act in their own group interests? When they become a minority? When they are no more than 30 percent of the population? Ten percent? Or must they never be allowed to take any action to ensure that the land in which they live reflects their values, their culture, their manners, their traditions, and honors the achievements of their ancestors? If whites do not cherish and defend these things, no one else will do it for them. If whites do not rekindle some sense of their collective interests they will be pushed aside by people who have a very clear sense of their interests. Eventually, whites will come to understand that to dismantle and even demonize white racial consciousness while other races cultivate racial consciousness is a fatal form of unilateral disarmament. For their very survival as a distinct people with a distinct culture, whites must recognize something all others take for granted: that race is a fundamental part of individual and group identity. Any society based on the assumption that race can be wished or legislated away ensures for itself an endless agony of pretense, conflict, and failure. For 60 years, we have wished and legislated in vain. In so doing, by opening the United States to peoples from every corner of the world, we have created agonizing problems for future generations. As surely as the Communists were mistaken in their hopes of remaking human nature, so have been the proponents of diversity and multi-culturalism. What goals might whites pursue if they had a racial identity like that of other groups? Clearly, they would end immigration; it is not in the interests of whites to be displaced by others. They would also recognize that when whites prefer to live, work, and go to school with people of their own race, that is no different from anyone else wanting to do these things. Whites—and others—should have legal means to preserve local majorities if that is their preference. That preference should not be imposed on anyone who wishes to live in a more Bohemian manner, but it is wrong to condemn whites—and only whites—for instincts science suggests are part of human nature. Another goal of whites would be to end the current propaganda about the advantages of diversity, for it only justifies their dispossession. Whites should also be free—again, like all other groups—to express pride in the accomplishments of their people.

Remembering the martyrs and honoring the armed forces on veterans day may make you feel proud, but sustaining a tradition that conditions you to celebrate the loss of life in the name of patriotism is not something to take pride in - if anything this celebration is a brutal reminder of tribalism - of our shortfalls - of our inability to assimilate - of our failure in becoming truly civilized. Therefore, the need of the hour is, we work so that we no longer need a veterans day.

George Washington had said that “virtue or morality is a necessary spring of popular government.” John Adams had insisted that public virtue, “the only foundation of republics,” could not “exist in a nation without private” virtue. Alexander Hamilton had written that “virtue and honor” were the “foundation of confidence” that underpinned “the institution of delegated power.” The contemporary Anglo-Irish philosopher Edmund Burke had famously declared that “society cannot exist unless a controlling power upon will and appetite be placed somewhere, and the less of it there is within, the more there must be without. It is ordained in the eternal constitution of things, that men of intemperate minds cannot be free.” Trump had said to hell with all that. And he had gotten elected anyway. It’s true that many presidents seem petty when measured against the founders. But Trump was different even from prior unsavory men who had attained the presidency. They had at least feigned that they cared about these values and expectations. Trump had campaigned against them and won on that basis.

Instead of leading to the promised leisure economy of abundance by freeing society from the legacies of feudalism and the hereditary privileges of aristocracies, bankers and monopolists, today’s financial elites promote Junk Economics to increase their time-honored “free lunch” at society’s expense. The debt overhead they create for the economy at large was well identified a century ago as avoidable. But today’s financial class has idealized running into debt as the way for economies to get rich by inflating asset prices. Wages, profits and rents are being turned into a flow of interest payments that are growing exponentially. Meanwhile, national statistics divert attention away from how debt service is siphoning household and business income up to the top of the economic pyramid. The suffering caused by the resulting financial austerity is unnecessary, not a result of any natural law. This reversal of the classical ideal of a “free market” – a market free from land rent, monopoly rent and predatory finance – has been promoted with a new vocabulary of Orwellian Doublespeak.

My Dear Fellow Subjects, I have recently learned a Truth that I wish to share with you: A man can be powerful, wealthy, privileged, even arrogant, yet still bend himself down to the level of the lowliest child to act with kindness, compassion, and heroism. I have witnessed it. I have been wrong my friends. In the past, cynicism and old hurt threaded through my disparagements of great men. Some men of position and wealth do serve England for their own gain. But some do so because they wish to help others and to make the world a better place. Whether it is always apparent to observers, the fact that they serve from a place of both Honor and Love – love of their families, their lands, and England. The People of this great nation and its Rulers have much to teach other. Both sides should listen. In this same manner, a wife and her husband must coexist. In sharing and celebrating their partnership, they must trust each other; depend upon each other, support each other, and raise each other up – in equal measure. For where there is Love there must always be Respect. For Respect to flourish, however, Equality must first exist. I ask you: How can a man with a single slice of bread look upon a rich man’s feast day after day, yet not come to resent him for that bounty? And how can a feasting lord look upon a pauper’s crust and not feel contempt, even judge that pauper deficient in some manner? Is not a well-fed man a happier man and a better contributor to Society? Is not an equal sharing of resources a pathway toward equal respect? In much the same way, to withhold from wives the same rights and privileges in marriage as their husbands is to sow Anger, Resentment, Fear, and Weakness into the fertile soil of this most blessed union. Instead of allowing wives equal rights and privileged as their husbands is to empower women to love and serve with Strength, Vigor, and Honesty. Dear fellow subjects, I have witnessed the intimate bond between Love and Respect: I have seen it in my parents’ marriage and in the marriages of my dearest friends. Now I have also felt it in my heart. And I have learned that without the one, the other cannot survive. Entwined together, however, they can conquer the worst of life’s challenges. In learning this lesson, I have come to understand that I can no longer hide in anonymity. In doing so, I only contribute to mistrust between the People of this kingdom and its Rulers, who should instead be united, bonded, as spouses are bonded, in Love and Respect. In remaining anonymous, I am also a hypocrite. For how can I claim that women’s voices are worthy of being heard when I have hidden my own so effectively behind this crusade that even those who I love most dearly do not know me? Therefore, today I sign off sincerely, -- Emily Vale, “Lady Justice

Evil is never intended as evil. Indeed, the contradiction inherent in all evil is that it originates in the desire to eliminate evil. “The only good Indian is a dead Indian.” Evil arises in the honored belief that history can be tidied up, brought to a sensible conclusion. It is evil to act as though the past is bringing us to a specifiable end. It is evil to assume that the past will make sense only if we bring it to an issue we have clearly in view. It is evil for a nation to believe it is “the last, best hope on earth.” It is evil to think history is to end with a return to Zion, or with the classless society, or with the Islamicization of all living infidels.

Thou shalt give thy all in the struggle to unify the entire society with the revolutionary ideology of the Great Leader Comrade Kim Il-sung. Thou shalt honor the Great Leader Comrade Kim Il-sung with all thy loyalty. Thou shalt make absolute the authority of the Great Leader Comrade Kim Il-sung. Thou shalt make the Great Leader Comrade Kim Il-sung’s revolutionary ideology thy faith and make his instructions thy creed. Thou shalt adhere strictly to the principle of unconditional obedience in carrying out the Great Leader Comrade Kim Il-sung’s instructions. Thou shalt strengthen the entire party’s ideology and willpower and revolutionary unity, centering on the Great Leader Comrade Kim Il-sung. Thou shalt learn from the Great Leader Comrade Kim Il-sung and adopt the Communist look, revolutionary work methods, and people-oriented work style. Thou shalt value the political life thou wast given by the Great Leader Comrade Kim Il-sung, and loyally repay his great trust and thoughtfulness with heightened political awareness and skill. Thou shalt establish strong organizational regulations so that the entire party, nation, and military move as one under the one and only leadership of the Great Leader Comrade Kim Il-sung. Thou shalt pass down the great achievement of the revolution by the Great Leader Comrade Kim Il-sung from generation to generation, inheriting and completing it even unto the very end.

The economics exam at Lucknow University for the bachelor of commerce (BCom) asked students to evaluate schemes launched by Modi, such as Digital India (to develop digitization throughout the country) and Startup India, or to describe job-creation schemes.86 The civil service exam went even further. In Madhya Pradesh, candidates to join the state administration were thus asked in 2016: “The Swachh Bharat campaign led by the honorable Prime Minister has a great impact on the society because 1) People understood the importance of cleanliness, and 2) People across the country like the campaign.”87 The trap was obviously only discernible to Modi supporters: both answers were correct! The nationalist tone of textbook rewriting deliberately extols ancient Indian knowledge systems over contemporary science.88 For instance, the minister of state for human resource development responsible for higher education, Satya Pal Singh, denied the validity of the theory of evolution89 and in one of his speeches claimed that it was an Indian who invented the airplane.90 The deputy chief minister of Uttar Pradesh maintained that the test-tube baby procedure had existed in ancient India because Ram’s wife, Sita, was born in an earthen pot, while the chief minister of Tripura, Biplab Kumar Deb, explained that the technologies of satellites and the internet existed in ancient India.91 In the same vein, the education minister of Rajasthan claimed that the law of gravity had been discovered in India in the seventh century.92 And along the same lines, another BJP minister—health, education, and finance minister in Assam—claimed that cancer patients were paying for their “sins.”93

Honor He Wrote Sonnet 56 It's the citizens’ duty to make a nation nonpartisan, Government is meant to serve as powerless figurehead. All my hopes lie in the hands of accountable citizens, A good politician acts a citizen, not political dunderhead. So no more procrastination with the curation of society, No more playing hooky in the school of life and sanity. Be the politician that you seek in the sewers of state, Not by law but by an indefatigable accountability. Democracy means rule of the people, not sleep of people, Yet that's what it means to people 'n politicians alike. But shhh, nobody is supposed to admit any of it in public, For discretion is the better part of a society of sleeping mice. Let sleeping slime sleep, if you are human, take charge now. Dream with your eyes open and keep your democracy vow.

Polybius concluded that was exactly what the Romans had done. The republic had its monarchical element with its two consuls, who enjoyed absolute authority, or imperium, on the battlefield and in times of national crisis. It had its aristocratic element with the Roman Senate, which was not elected but chosen instead from Rome’s best families and most distinguished heroes and which made the major decisions for the city’s foreign policy, including signing treaties and deciding to go to war. Finally, Rome had its democratic element in its various popular assemblies, where the Roman people, or plebs, voted “or bestow offices on those who deserve them,” including the two consuls, and “who have the right to award both honors and punishments, the only bonds whereby kingdoms, states, and human society in general are held together.

Honor He Wrote Sonnet 85 Enough with leaving this world, In the hands of old fuddy-duddies. Mark you, I ain't talkin' about age, I am talkin' about mental maturity. Long enough we've allowed tradition, To wreak havock on our precious planet. It's time for reason and nonrigidity, To stand up and take charge, all unbent. Inhumanity persists in our world, Because the humans give a consensual wave. It's time for the grown-ups to grow up and, Redeem reins from those with both feet in the grave. Ancient relics belong in museum, not in driver's seat. It's for the young of head 'n heart to get the society lit.

In short, Europe and the world were on the brink of a catastrophic war because neither friend nor foe believed that Britain and France had national honor.

Independence Day is not just a date on the calendar; it is a flame that ignites the spirit of every individual, reminding us that freedom is our birthright and courage is our strength. This day reminds us that true independence is not merely the absence of external control, but the resolute presence of self-determination. As we commemorate the valor of our fathers who valiantly fought for our freedom, let us honor their sacrifices by cultivating a society that values diversity, upholds justice, and champions the well-being of all. Our actions today will lay the foundation for a prosperous and harmonious nation.

Each town was represented by a council. The council was headed by a shaman, who had no authority but advised on spiritual and medical matters. There were two chiefs--the White chief (also known as the most beloved man), who handled daily concerns of the town, and the Red chief, who offered advice regarding war parties, victory dances, and the spirited games that were a vital part of the Cherokee way of life. Seven elder men were chosen from each clan. These men usually led discussions, although all Cherokee men participated. The council discussed town concerns, including religious matters, and decided by consensus, meaning general agreement. Cherokee society had little need of formal laws. Seeking harmony in relations with each other, they maintained order by social pressure and negotiation among disputing individuals or clans. The Cherokee were a highly organized people, not only within each village, but in the nation as a whole, with two forms of government--the White for civil or peacetime affairs and the Red for waging war. The White chief was the religious head or high priest as well. Next in important to the chief was the right-hand man, or itausta, and then the chief speaker. The chief had seven councilors, including the right-hand man, who formed the main government. The Red organization consisted of a group of officials corresponding in rank to the White leaders, except that they were responsible only for military activities. The White organization had slightly more power because the Red chief was selected by the White chief. There were other important people within the Cherokee government, notably the beloved woman, an elderly matron who was honored for her wisdom and goodness. Seven women, usually the eldest women in the nation, also took part in many council ceremonies. The national government met in a large seven-sided building situated on a high mound in the capital. The capital was not fixed at first, but was always in the village of the White chief, although Echota eventually became the traditional capital. As in the town council house, the seating arrangement was highly formalized, with the White chief occupying the seat of honor. Here, Cherokee leaders held elaborate national ceremonies, assembled war parties, and administered laws.

Evil arises in the honored belief that history can be tidied up, brought to a sensible conclusion. It is evil to act as though the past is bringing us to a specifiable end. It is evil to assume that the past will make sense only if we bring it to an issue we have clearly in view. It is evil for a nation to believe it is “the last, best hope on earth.” It is evil to think history is to end with a return to Zion, or with the classless society, or with the Islamicization of all living infidels. Your history does not belong to me. We live with each other in a common history. Infinite players understand the inescapable likelihood of evil. They therefore do not attempt to eliminate evil in others, for to do so is the very impulse of evil itself, and therefore a contradiction. They only attempt paradoxically to recognize in themselves the evil that takes the form of attempting to eliminate evil elsewhere.

We must first understand what the purport of society and the aim of government is held to be. If it be your intention to confer a certain elevation upon the human mind, and to teach it to regard the things of this world with generous feelings, to inspire men with a scorn of mere temporal advantage, to give birth to living convictions, and to keep alive the spirit of honorable devotedness; if you hold it to be a good thing to refine the habits, to embellish the manners, to cultivate the arts of a nation, and to promote the love of poetry, of beauty, and of renown; if you would constitute a people not unfitted to act with power upon all other nations, nor unprepared for those high enterprises which, whatever be the result of its efforts, will leave a name forever famous in time—if you believe such to be the principal object of society, you must avoid the government of democracy, which would be a very uncertain guide to the end you have in view.

Labor Day is a day to recognize the dignity of work and the contributions of working people to our society. Dedicated to no single man, sect or class, Labor Day celebrates the tireless collective efforts of all individuals striving to make our nation a better place for us, our children, and future generations. The farmer and the businessperson, the civil servant and the private sector worker, the state officers, all the workers..... let us honor their selfless service irrespective of their class or background.

Independence Day is not just a date on the calendar; it is a flame that ignites the spirit of every individual, reminding us that freedom is our birthright and courage is our strength. This day reminds us that true independence is not merely the absence of external control, but the resolute presence of self-determination. As we commemorate the valor of our fathers who valiantly fought for our freedom, let us honor their sacrifices by cultivating a society that values diversity, upholds justice, and champions the well-being of all. Our actions today will lay the foundation for a prosperous and harmonious nation.

A sea of faces, young, perspiring and eager, had been raised solemnly -for forty-five minutes—to the platform where Guy Francon had held forth as the speaker at the commencement exercises of the Stanton Institute of Technology, Guy Francon who had brought his own person from New York for the occasion; Guy Francon, of the illustrious firm of Francon & Heyer, vice-president of the Architects’ Guild of America, member of the American Academy of Arts and Letters, member of the National Fine Arts Commission, Secretary of the Arts and Crafts League of New York, chairman of the Society for Architectural Enlightenment of the U.S.A.; Guy Francon, knight of the Legion of Honor of France, decorated by the governments of Great Britain, Belgium, Monaco and Siam;

Let me repeat,” he says stonily, “so there can be no possibility of your misunderstanding the course I intend to pursue. I have spent my entire career with firm and loyal adherence to the platforms and beliefs of the political party I judge best suited to govern this great nation. Now that organization is being threatened by an influx of half-witted rabble, riffraff, and come-to-Jesus nuts. I will not accept that without a fight. I will not allow the party to which I have pledged my life, my fortune, and my sacred honor to become a haven for slum-dwellers, white trash, and the dregs of society who lack the intelligence, pedigree, and noble courage to steer the ship of state safely through the shoals of a complex and frequently hostile world.

It seems that before the Europeans came to the Americas, our highly cultured Indian woman usually held an honored position in the "primitive" society in which she lived. She was mistress of the home and took full part in tribal elections. The position of the woman was not only free, but honorable. She was a strong laborer, a good mechanic, a good craftsman, a trapper, a doctor, a preacher and, if need be, a leader. It seems that among the so-called SAVAGE people of this continent, women held a degree of political influence never equaled in any CIVILIZED nation.

Inasmuch as the prime minister had just bestowed on me the highest honor of the State of Guinea, I could make a long speech. And so I was able to say: “I am worried about Guinean society, which is built on the oppression of the insignificant by the powerful, on contempt for the poor and the weak, on the cleverness of poor stewards of the public good, on the bribery and corruption of the administration and the institutions of the republic. . . I am speaking to you, Mister President of the Republic, even though you are not here. Endowed by the Lord with all sorts of natural and culture resources, Guinea, paradoxically, stagnates in poverty. . . I am concerned about the young people; they have no future because they are paralyzed by chronic unemployment. I am also concerned about national unity, cohesion, and harmony, which are greatly compromised by the lack of political dialogue and the refusal to accept differences. In Guinea, the law, justice, ethics, and human values no longer provide a frame of reference and a safeguard to regulate social, economic, and political life. Democratic freedoms are taken hostage by ideological trends that can lead to intolerance and dictatorship. In the

The kingdom to come includes not just worship but righteousness (ethics), communion (society), authority (politics), and “the glory and honor of the nations” (culture).

Here, then, is the utopian life-span. Twenty-one years of nurture and education, that is, conditioning: three years of forced labor at the more disagreeable tasks and services: twenty years at a favored profession or vocation, as and where indicated by the national government; and finally, compulsory retirement after forty-five, with the remaining years of life devoted to leisure undiluted by any other duty than public work. Since there are no gradations of income in this society, the chief rewards for outstanding service are honors, status, authority, power. By taking the constitution of the United States as a model, the President of the Country became commander-in-chief of the industrial army; and since this army is in constant being, the political system is plainly that of a dictatorship: in effect, this mode of economic organization committed the country to a perpetual Cold War.

In 1821, the American Colonization Society bought a piece of Africa. In Washington the new country was christened Liberia and its capital was called Monrovia, in honor of James Monroe, who at the time was president of the United States. Also in Washington, they designed the flag to be just like their own, except with a single star, and they elected the country’s government. Harvard drew up the constitution. The citizens of the newborn nation were freed slaves, or rather slaves expelled from the plantations of the southern United States. No sooner did they set foot in Africa than those who had been slaves became masters. The native population, “those jungle savages,” owed obedience to the newcomers, who had suddenly risen from the bottom to the top. Backed

What I know in my soul is that the prejudice, inequality, and broken systems that do exist are wrong and dangerous. As Americans, they anger and shame so many of us. Personally, I can’t just sit on a couch and watch the news, or run a company, while society erupts, or walk into some form of retirement and be still. On the sidelines is not where most of us want to be. We must see beyond what’s in front of us. We must reimagine the promise of America. How? By using empathy to try to understand, raising our voices to condemn darkness, and casting our votes to choose the kind of leadership we want our grandchildren to grow up with. But we must also use our hard skills and resources to craft a better reality for ourselves, our neighbors and those with whom we share this land. We can protest but also plan. Search for the truth and share it broadly. Listen to others, and blend ideas. Criticize, but also create. It’s time to commit to a deeper level of shared accountability—to neighbor as well as to stranger, and to self. Americans will always have differences, because that is the nature of the republic we have created. But we owe our children a less divisive America, just as many of our parents fought for a less divided country than the one they inherited. It is time for all of us to elevate the best of ourselves. It is time to climb, and to reclaim the high ground. To do so we must make a choice, one that we have made before. It is a choice between renewal or decline. Our country has a history of renewal at moments when we’ve faced decline, but we also know that renewing our nation’s honor is not a forgone conclusion. The future is not going to bend toward America because we’re American. We’re going to have to bend it ourselves, nudge it, move it. At every turn, let us choose to replace meanness with kindness; pettiness with significance; hate with love; gridlock with compromise; complaints with creative solutions. As a nation, we must be tough but not at the expense of one another. So let us also champion and celebrate those with strength of character—the upstanders among us—because there are so many whose daily intentions and actions echo the heroism of the past, who strive for honesty in the present, and who are already reimagining the promise of America, and will do so for years to come. Above all, let us choose to believe in each other because now and always—we are in this together.

The agitation for a Scottish militia failed to move legislators in London. But it did set a new standard for later debates about the future of free societies, and the place of military virtues and military arms in them. The idea that a free people needed to keep and bear arms in order to defend their liberty was an ancient one, reaching back to the Greeks and forward to Andrew Fletcher. But now Ferguson and his friends had added something new, a social-psychological dimension. By owning weapons and learning to use them, a commercial people can keep alive a collective sense of honor, valor, and physical courage, traditions that no society, no matter how sophisticated and advanced, can afford to do without.

Labor Day is a day to recognize the dignity of work and the contributions of working people to our society. Dedicated to no single man, sect or class, Labor Day celebrates the tireless collective efforts of all individuals striving to make our nation a better place for us, our children, and future generations. The farmer and the businessperson, the civil servant and the private sector worker, the state officers, all the workers..... let us honor their selfless service irrespective of their class or background.