Owe Respect Quotes

To the living we owe respect, but to the dead we owe only the truth.

i do not expect my child’s respect. just because i have given birth to their life. does not mean they owe me. anything. what i want most is to look into my child’s eyes and see that i have given birth to a heart. have honored. held and feed. someones heart. from the moment we first met. and they love me for it.

I think using animals for food is an ethical thing to do, but we've got to do it right. We've got to give those animals a decent life and we've got to give them a painless death. We owe the animal respect.

The principle here is that a new generation owes a measure of thanks to every member of the previous generation. Our elders planted fields and fought in wars; they advanced the arts and sciences, and generally made sacrifices on our behalf. So by their efforts, however humble, they have earned a measure of our gratitude and respect.

Do not confuse "duty" with what other people expect of you; they are utterly different. Duty is a debt you owe to yourself to fulfill obligations you have assumed voluntarily. Paying that debt can entail anything from years of patient work to instant willingness to die. Difficult it may be, but the reward is self-respect. But there is no reward at all for doing what other people expect of you, and to do so is not merely difficult, but impossible. It is easier to deal with a footpad than it is with the leech who wants "just a few minutes of your time, please—this won't take long." Time is your total capital, and the minutes of your life are painfully few. If you allow yourself to fall into the vice of agreeing to such requests, they quickly snowball to the point where these parasites will use up 100 percent of your time—and squawk for more! So learn to say No—and to be rude about it when necessary. Otherwise you will not have time to carry out your duty, or to do your own work, and certainly no time for love and happiness. The termites will nibble away your life and leave none of it for you. (This rule does not mean that you must not do a favor for a friend, or even a stranger. But let the choice be yours. Don't do it because it is "expected" of you.)

Any titles, money, or privilege you inherit are actually hindrances. They delude you into believing you are owed respect.

To the living, we owe respect, but to the dead, we owe only the truth. —Voltaire

Don’t ever feel bad for making a decision about your own life that upsets other people. You are not responsible for their happiness. You’re responsible for your own happiness. Anyone who wants you to live in misery for their happiness should not be in your life anyway.

We raise them for us; that means we owe them some respect. nature is creul but we dont have to be. I wouldnt want to have my guts ripped out by a lion. I'd much rather die in a slaughter house if it were done right.

If you will thank me, let it be for yourself alone. That the wish of giving happiness to you, might add force to the other inducements which led me on, I shall not attempt to deny. But your family owe me nothing. Much as I respect them, I believe, I thought only of you.

I am tired of submitting my will to the caprices of others—of resigning my own judgement in deference to those to whom I owe no duty, and for whom I feel no respect.

That was one of Saint's rules. Nothing is free. He wasn't just talking about food or passage or the clothes on your back. He was talking about respect. Safety. Protection. They were things no one owed. And one way or another, you always paid.

Though I had no respect for Jack Lewis, I respected the hole in his chest. He was dying, and you owe the dying your attention.

Does this person value your time? Time is another important boundary and a real eye-opener when it comes to how people value their relationship with you. If they always show up late, cancel last minute, and only drop in your life when they need you, they do not respect your time. This is not a reciprocal relationship. You are being used for your energy! Don’t give any time to people who don’t have time for you.

Their story, yours, mine - it's what we all carry with us on this trip we take, and we owe it to each other to respect our stories and learn from them.

Just because a hot guy likes you doesn’t mean you owe him anything. You don’t have to like him back and you don’t have to feel bad that you don’t like him back. Being friends is already pretty special because it means you trust him. If he’s worth keeping in your life, he’ll respect your choice either way.

He was talking about respect. Safety. Protection. They were things no one owed you. And one way or another, you always paid

He treats me with respect; he opens doors for me, makes me laugh, and comforts me when I cry. He owes me nothing, yet gives me everything in return.” —SHEA

The point is that you are an individual inasmuch as you exist in a social matrix of others who respect your individuality and your right to make choices. That's concrete individuality: an individuality that it owes its existence to a kind of communal respect on the part of all the other individualities, and that it had better therefore respect them similarly.

If you will thank me," he replied, "let it be for yourself alone. That the wish of giving happiness to you might add force to the other inducements which led me on, I shall not attempt to deny. But your family owe me nothing. Much as I respect them, I believe I thought only of you." Elizabeth was too much embarrassed to say a word. After a short pause, her companion added, "You are too generous to trifle with me. If your feelings are still what they were last April, tell me so at once. My affections and wishes are unchanged; but one word from you will silence me on this subject for ever." Elizabeth, feeling all the more than common awkwardness and anxiety of his situation, now forced herself to speak; and immediately, though not very fluently, gave him to understand that her sentiments had undergone so material a change since the period to which he alluded, as to make her receive with gratitude and pleasure his present assurances.The happiness which this reply produced was such as he had probably never felt before, and he expressed himself on the occasion as sensibly and as warmly as a man violently in love can be supposed to do.

Love isn’t an obligation. You don’t owe someone your loyalty and you damn well don’t owe them your heart. It’s an emotion, and it’s born from mutual respect and generosity. It is not cruel and it is not judging. It comes from a willingness to live in complete and utter misery for the benefit of another. But when it’s real, you don’t feel that misery at all. The thought of their face, the scent of their skin brings a light to that darkness so bright that it drives out everything else.” - Ren Waya

Why did you come in to-night with your heads in the air? 'Make way, we are coming! Give us every right and don't you dare breathe a word before us. Pay us every sort of respect, such as no one's ever heard of, and we shall treat you worse than the lowest lackey!' They strive for justice, they stand on their rights, and yet they've slandered him like infidels in their article. We demand, we don't ask, and you will get no gratitude from us, because you are acting for the satisfaction of your own conscience! Queer sort of reasoning!... He has not borrowed money from you, he doesn't owe you anything, so what are you reckoning on, if not his gratitude? So how can you repudiate it? Lunatics! They regard society as savage and inhuman, because it cries shame on the seduced girl; but if you think society inhuman, you must think that the girl suffers from the censure of society, and if she does, how is it you expose her to society in the newspapers and expect her not to suffer? Lunatics! Vain creatures! They don't believe in God, they don't believe in Christ! Why, you are so eaten up with pride and vanity that you'll end by eating up one another, that's what I prophesy. Isn't that topsy-turvydom, isn't it infamy?

If you are not free in your heart, don’t take away your children’s freedom. I always tell my children, ‘I brought you into this world because I wanted to love you. You owe me nothing but that. All I need from you is your affection and respect.’ This is what I’m proud of – my family is my achievement.

Never ever forget that you enlisted in the ranks – you weren’t press ganged or drafted. Nobody owes you anything – least of all respect for your work – until you’ve earned it with what you put on the page.

Harry’s letter to his daughter: If I could give you just one thing, I’d want it to be a simple truth that took me many years to learn. If you learn it now, it may enrich your life in hundreds of ways. And it may prevent you from facing many problems that have hurt people who have never learned it. The truth is simply this: No one owes you anything. Significance How could such a simple statement be important? It may not seem so, but understanding it can bless your entire life. No one owes you anything. It means that no one else is living for you, my child. Because no one is you. Each person is living for himself; his own happiness is all he can ever personally feel. When you realize that no one owes you happiness or anything else, you’ll be freed from expecting what isn’t likely to be. It means no one has to love you. If someone loves you, it’s because there’s something special about you that gives him happiness. Find out what that something special is and try to make it stronger in you, so that you’ll be loved even more. When people do things for you, it’s because they want to — because you, in some way, give them something meaningful that makes them want to please you, not because anyone owes you anything. No one has to like you. If your friends want to be with you, it’s not out of duty. Find out what makes others happy so they’ll want to be near you. No one has to respect you. Some people may even be unkind to you. But once you realize that people don’t have to be good to you, and may not be good to you, you’ll learn to avoid those who would harm you. For you don’t owe them anything either. Living your Life No one owes you anything. You owe it to yourself to be the best person possible. Because if you are, others will want to be with you, want to provide you with the things you want in exchange for what you’re giving to them. Some people will choose not to be with you for reasons that have nothing to do with you. When that happens, look elsewhere for the relationships you want. Don’t make someone else’s problem your problem. Once you learn that you must earn the love and respect of others, you’ll never expect the impossible and you won’t be disappointed. Others don’t have to share their property with you, nor their feelings or thoughts. If they do, it’s because you’ve earned these things. And you have every reason to be proud of the love you receive, your friends’ respect, the property you’ve earned. But don’t ever take them for granted. If you do, you could lose them. They’re not yours by right; you must always earn them. My Experience A great burden was lifted from my shoulders the day I realized that no one owes me anything. For so long as I’d thought there were things I was entitled to, I’d been wearing myself out —physically and emotionally — trying to collect them. No one owes me moral conduct, respect, friendship, love, courtesy, or intelligence. And once I recognized that, all my relationships became far more satisfying. I’ve focused on being with people who want to do the things I want them to do. That understanding has served me well with friends, business associates, lovers, sales prospects, and strangers. It constantly reminds me that I can get what I want only if I can enter the other person’s world. I must try to understand how he thinks, what he believes to be important, what he wants. Only then can I appeal to someone in ways that will bring me what I want. And only then can I tell whether I really want to be involved with someone. And I can save the important relationships for th

And my happiness needs no higher aim to vindicate it. My happiness is not the means to any end. It is the end. It is its own goal. It is its own purpose... I am a man. this miracle of me is mine to own and keep, and mine to guard, and mine to use, and mine to kneel before! I do not surrender my treasures, nor do I share them. The fortune of my spirit is not to be blown into coins of brass and flung to the winds as alms for the poor of the spirit. I guard my treasures: my thought, my will, my freedom. And the greatest of these is freedom. I owe nothing to my brothers, nor do I gather debts from them. I ask none to live for me, nor do I live for any others. I covet no man's soul, nor is my soul theirs to covet. I am neither foe nor friend to my brothers, but such as each of them shall deserve of me. And to earn my love, my brothers must do more than to have been born. I do not grand my love without reason, nor to any chance passer-by who may wish to claim it. I honor men with my love. But honor is a thing to be earned. I shall choose my friends among men, but neither slaves nor masters. And I shall choose only such as please me, and them I shall love and respect, but neither command nor obey. And we shall join our hands when we wish, or walk alone when we so desire. For in the temple of his spirit, each man is alone. Let each man keep his temple untouched and undefiled. Then let him join hands with others if he wishes, but only beyond his holy threshold.

Do not confuse "duty" with what other people expect of you; they are utterly different. Duty is a debt you owe to yourself to fulfill obligations you have assumed voluntarily. Paying that debt can entail anything from years of patient work to instant willingness to die. Difficult it may be, but the reward is self-respect. But there is no reward at all for doing what other people expect of you, and to do so is not merely difficult, but impossible.

I’m owed nothing, but I’ve been gifted with everything. As such, I owe everything the commitment that I will never find myself treating ‘everything’ as ‘nothing’.

i do not expect my child’s respect. just because i have given birth to their life. does not mean they owe me. anything. what

You don’t get to have an opinion on whether .999… is equal to 1, for instance. It is equal to 1. People smarter than us have worked hard to figure this stuff out, and we owe it to them and to the universe to respect what they’ve figured out.

I release my parents from the feeling that they have already failed me. I release my children from the need to bring pride to me; that they may write their own ways according to their hearts, that whisper all the time in their ears. I release my partner from the obligation to complete myself. I do not lack anything, I learn with all beings all the time. I thank my grandparents and forefathers who have gathered so that I can breathe life today. I release them from past failures and unfulfilled desires, aware that they have done their best to resolve their situations within the consciousness they had at that moment. I honor you, I love you and I recognize you as innocent. I am transparent before your eyes, so they know that I do not hide or owe anything other than being true to myself and to my very existence, that walking with the wisdom of the heart, I am aware that I fulfill my life project, free from invisible and visible family loyalties that might disturb my Peace and Happiness, which are my only responsibilities. I renounce the role of savior, of being one who unites or fulfills the expectations of others. Learning through, and only through, love, I bless my essence, my way of expressing, even though somebody may not understand me. I understand myself, because I alone have lived and experienced my history; because I know myself, I know who I am, what I feel, what I do and why I do it. I respect and approve myself. I honor the Divinity in me and in you. We are free.

You speak in ignorant disdain of the foremost nation of the world," Yongxing said, growing angry himself, "like all your country-men, who show no respect for that which is superior, and insult our customs." "For which I might consider myself as owing you some apology, sir, if you yourself had not so often insulted myself and my own country, or shown respect for any customs other than your own," Laurence said.

Stephen Colbert: Here’s the thing: You said to me and to many other people here years ago never to thank you, because we owe you nothing. Jon Stewart: [quietly] That’s right. Stephen Colbert: It’s one of the few times I’ve known you to be dead wrong… We owe you because we learned from you, by example, how to do a show with intention, with clarity. How to treat people with respect. You are infuriatingly good at your job, okay?

In Chinese culture, respect only flows in one direction, from the younger to the older, like a river. The older generation doesn't owe the younger ones respect; if any is given, it is done so out of kindness and generosity, not necessity.

I brought you into this world because I wanted to love you. You owe me nothing but that. All I need from you is your affection and respect.

Donaldson believes that we owe it to our companions to respect their boundaries and to remember that some level of aggression is essential for any animal’s survival.

A child owes respect to a parent, but there is no natural obligation to like a parent - unless the parent makes himself likable as a person.

Respect is earned, not owed

If you will thank me,” he replied, “let it be for yourself alone. That the wish of giving happiness to you might add force to the other inducements which led me on, I shall not attempt to deny. But your family owe me nothing. Much as I respect them, I believe I thought only of you.

No longer mindful of the debt they owed the Pokanokets, without whom their parents would never have endured their first year in America, some of the Pilgrims’ children were less willing to treat Native leaders with the tolerance and respect their parents had once afforded Massasoit.

Artists and artisans both demonstrate with perfect clarity that a person is least able to appropriate for himself those things which are most peculiarly his. His works leave him as birds do the best in which they were hatched. In this respect an architect's fate is the strangest of all. How often he employs his whole intellect and warmth of feeling in the creation of rooms from which he must exclude himself. Royal halls owe their splendor to him, and he may not share in the enjoyment of their finest effects. In temples he draws the line between himself and the holy of holies; the steps he built to ceremonies that lift up the heady, he may no longer climb; just as the goldsmith worships only from afar the monstrance which he wrought in the fire and set with jewels. With the keys of the palace the architect hands over all it's comforts to the wealthy man, and has not the least part in them. Surely in this way art must little by little grow away from the artist, if the work, like a child provided for, no longer teaches back to touch its father.

As he was speaking, he kept reminding himself that he was going to a rendezvous and that not a living soul knew about it, or, probably, ever would. He led a double life--one in public, in the sight of all whom it concerned, full of conventional truth and conventional deception, exactly like the lives of his friends and acquaintances, and another which flowed in secret. And, owing to some strange, possibly quite accidental chain of circumstances, everything that was important, interesting, essential, everything about which he was sincere and never deceived himself, everything that composed the kernel of his life, went on in secret, while everything that was false in him, everything that composed the husk in which he hid himself and the truth which was in him--his work at the bank, discussions at the club, his 'lower race,' his attendance at anniversary celebrations with his wife--was on the surface. He began to judge others by himself, no longer believing what he saw, and always assuming that the real, the only interesting life of every individual goes on as under cover of night, secretly. Every individual existence revolves around mystery, and perhaps that is the chief reason that all cultivated individuals insisted so strongly on the respect due to personal secrets.

Here we come to the central question of this book: What, precisely, does it mean to say that our sense of morality and justice is reduced to the language of a business deal? What does it mean when we reduce moral obligations to debts? What changes when the one turns into the other? And how do we speak about them when our language has been so shaped by the market? On one level the difference between an obligation and a debt is simple and obvious. A debt is the obligation to pay a certain sum of money. As a result, a debt, unlike any other form of obligation, can be precisely quantified. This allows debts to become simple, cold, and impersonal-which, in turn, allows them to be transferable. If one owes a favor, or one’s life, to another human being-it is owed to that person specifically. But if one owes forty thousand dollars at 12-percent interest, it doesn’t really matter who the creditor is; neither does either of the two parties have to think much about what the other party needs, wants, is capable of doing-as they certainly would if what was owed was a favor, or respect, or gratitude. One does not need to calculate the human effects; one need only calculate principal, balances, penalties, and rates of interest. If you end up having to abandon your home and wander in other provinces, if your daughter ends up in a mining camp working as a prostitute, well, that’s unfortunate, but incidental to the creditor. Money is money, and a deal’s a deal. From this perspective, the crucial factor, and a topic that will be explored at length in these pages, is money’s capacity to turn morality into a matter of impersonal arithmetic-and by doing so, to justify things that would otherwise seem outrageous or obscene. The factor of violence, which I have been emphasizing up until now, may appear secondary. The difference between a “debt” and a mere moral obligation is not the presence or absence of men with weapons who can enforce that obligation by seizing the debtor’s possessions or threatening to break his legs. It is simply that a creditor has the means to specify, numerically, exactly how much the debtor owes.

Nothing is free. He wasn’t just talking about food or passage or the clothes on your back. He was talking about respect. Safety. Protection. They were things no one owed you. And one way or another, you always paid.

Leader of a backward and ignorant mass, he was yet in the forefront of the great historical movement of his time. The blacks were taking their part in the destruction of European feudalism begun by the French Revolution, and liberty and equality, the slogans of the revolution, meant far more to them than to any Frenchman. That was why in the hour of danger Toussaint, uninstructed as he was, could find the language and accent of Diderot, Rousseau, and Raynal, of Mirabeau, Robespierre and Danton. And in one respect he excelled them all. For even these masters of the spoken and written word, owing to the class complications of their society, too often had to pause, to hesitate, to qualify. Toussaint could defend the freedom of the blacks without reservation, and this gave to his declaration a strength and a single-mindedness rare in the great documents of the time. The French bourgeoisie could not understand it. Rivers of blood were to flow before they understood that elevated as was his tone Toussaint had written neither bombast nor rhetoric but the simple and sober truth.

And a respectable man must be a coward and a slave not only at the present time, owing to some accidental circumstances, but generally in all periods of time. That's a law of nature for all respectable people on earth.

I had come to Charleston as a young boy, a lonely visitor slouching through its well-tended streets, a young boy, lean and grassy, who grew fluent in his devotion and appreciation of that city's inestimable charm. I was a boy there and saw things through the eyes of a boy for the last time. The boy was dying and I wanted to leave him in the silent lanes South of Broad.I would leave him with no regrets except that I had not stopped to honor his passing. I had not thanked the boy for his capacity for astonishment, for curiosity, and for survival. I was indebted to that boy. I owed him my respect and my thanks. I owed him my remembrance of the lessons he learned so keenly and so ominously.

You made me feel like shit—pure shit on the bottom of your shoe. I felt like you had no respect for me. You were talking as if I owed you something. I wouldn’t ever make you feel less than a human being. I always carried your load, your burden, and I always gave you a hand when you needed one or both of them. I never judged you, but you judged me.

For a moment this day, for many moments this May, let us gape in awe at the strength of women, and look upon their sinewy courage with respect and humility, as the Lord looked on His Mother, and still does. Like Him we are of women born, and to women must pay our first respect, and owe our first love, for they are as strong as the very ribs of the earth.

I look down at his hand and laugh without quite knowing why. “You deserve some sort of reward for putting up with me.” “You’re my reward.” “Shit reward I am.” “Why do you think everyone needs some sort of recompense for being around you?” he says, his voice so gentle I almost start to cry. ... He wraps an arm around me and I can feel the light touch of his hand on the back of my neck, fingers stroking my hair. "You don't owe me sex, you don't owe me anything. I'm with you because I want to be, and if we're together it'll be because we both want to be. And we're going to London together because we want to, and it's going to be a disaster, but that's alright because we'll have each other, and there's no one on this goddamn planet I'd rather be with than you.

Owing its ratification to the law of a State, it has been contended that the same authority might repeal the law by which it was ratified. However gross a heresy it may be to maintain that a party to a compact has a right to revoke that compact, the doctrine itself has had respectable advocates. The possibility of a question of this nature, proves the necessity of laying the foundations of our National Government deeper than in the mere sanction of delegated authority. The fabric of American Empire ought to rest on the solid basis of the consent of the People. The streams of National power ought to flow immediately from that pure original fountain of all legitimate authority.

The idea of humanity becomes more and more of a power in the civilized world, and, owing to the expansion and increasing speed of means of communication, and also owing to the influence, still more material than moral, of civilization upon barbarous peoples, this idea of humanity begins to take hold even of the minds of uncivilized nations. This idea is the invisible power of our century, with which the present powers — the States — must reckon. They cannot submit to it of their own free will because such submission on their part would be equivalent to suicide, since the triumph of humanity can be realized only through the destruction of the States. But the States can no longer deny this idea nor openly rebel against it, for having now grown too strong, it may finally destroy them. In the face of this fainful alternative there remains only one way out: and that is hypocrisy. The States pay their outward respects to this idea of humanity; they speak and apparently act only in the name of it, but they violate it every day. This, however, should not be held against the States. They cannot act otherwise, their position having become such that they can hold their own only by lying. Diplomacy has no other mission. Therefore what do we see? Every time a State wants to declare war upon another State, it starts off by launching a manifesto addressed not only to its own subjects but to the whole world. In this manifesto it declares that right and justice are on its side, and it endeavors to prove that it is actuated only by love of peace and humanity and that, imbued with generous and peaceful sentiments, it suffered for a long time in silence until the mounting iniquity of its enemy forced it to bare its sword. At the same time it vows that, disdainful of all material conquest and not seeking any increase in territory, it will put and end to this war as soon as justice is reestablished. And its antagonist answers with a similar manifesto, in which naturally right, justice, humanity, and all the generous sentiments are to be found respectively on its side. Those mutually opposed manifestos are written with the same eloquence, they breathe the same virtuous indignation, and one is just as sincere as the other; that is to say both of them are equally brazen in their lies, and it is only fools who are deceived by them. Sensible persons, all those who have had some political experience, do not even take the trouble of reading such manifestos. On the contrary, they seek ways to uncover the interests driving both adversaries into this war, and to weigh the respective power of each of them in order to guess the outcome of the struggle. Which only goes to prove that moral issues are not at stake in such wars.

Certainly, Gentlemen, it ought to be the happiness and glory of a representative to live in the strictest union, the closest correspondence, and the most unreserved communication with his constituents. Their wishes ought to have great weight with him; their opinions high respect; their business unremitted attention. It is his duty to sacrifice his repose, his /pleasure, his satisfactions, to theirs/, --- and above all, ever, and in all cases, to prefer their interest to his own. But his unbiased opinion, his mature judgement, his enlightened conscience, he ought not to sacrifice to you, to any man, or to any set of men living. These he does not derive from your pleasure, --- no, nor from the law and the Constitution. They are a trust from Providence, for the abuse of which he is deeply answerable. Your Representative owes you, not his industry only, but his judgement; and he betrays, instead of serving you, if he sacrifices it to your opinions.

Later times have laid all the blame upon the Goths and Vandals, but, however unwilling the partizans of the Christian system may be to believe or to acknowledge it, it is nevertheless true, that the age of ignorance commenced with the Christian system.There was more knowledge in the world before that period, than for many centuries afterwards; and as to religious knowledge, the Christian system, as already said, was only another species of mythology; and the mythology to which it succeeded, was a corruption of an ancient system of theism. It is owing to this long interregnum of science, and to no other cause, that we have now to look back through a vast chasm of many hundred years to the respectable characters we call the Ancients. Had the progression of knowledge gone on proportionably with the stock that before existed, that chasm would have been filled up with characters rising superior in knowledge to each other; and those Ancients we now so much admire would have appeared respectably in the background of the scene. But the christian system laid all waste; and if we take our stand about the beginning of the sixteenth century, we look back through that long chasm, to the times of the Ancients, as over a vast sandy desert, in which not a shrub appears to intercept the vision to the fertile hills beyond.

You must be the Italian cow now sharing my last name." He looked her up and down with disgust. As I stood, Mel glared, telling me to back the fuck down or else. She moved from behind the desk and stood directly in front of his face, causing his bodyguards to step forward as well. "Old man, you're in my house. That makes you a fucking guest. I don't owe you shit and you will respect me if you want my respect. My name is Melody. Mrs. Callahan if it suits you, but..." She leaned in until their noses were almost touching. She was shorter, but the black heels helped. "If you even call me a cow again I will kill you painfully slow. I don't care how many motherfucking body guards you have." Two of his bodyguards drew their guns and the last had a knife hidden in his sleeve. Shit. I thought as she pulled her gun. Declan and Neal were already backing her up. My father just rolled his eyes and took my mother into the corner, all while drinking his brandy. This was ridiculous. "Lower your weapons," Grandfather said as he glared into her eyes. "The Italian cow..." The moment he said it, three bullets went flying into them. One in the chest, one in the wrist and the other the knee; they all went down like cards. You don't out gun Mel. "What the fuck? Where did she pull the gun out from?" Neal whispered. "I swear, she's a motherfucking ninja.

Do not confuse "duty" with what other people expect of you; they are utterly different. Duty is a debt you owe to yourself to fulfil obligations you have assumed voluntarily. Paying that debt can entail anything from years of patient work to instant willingness to die. Difficult it may be, but the reward is self-respect. -Robert A. Heinlein

point is that you are an individual inasmuch as you exist in a social matrix of others who respect your individuality and your right to make choices. That’s concrete individuality: an individuality that recognizes that it owes its existence to a kind of communal respect on the part of all the other individualities, and that it had better therefore respect them similarly.

When I visited George Bernard Shaw, in 1948, at his home in Aylot, a suburb of London, he was extremely anxious for me to tell him all that I knew about Ingersoll. During the course of the conversation, he told me that Ingersoll had made a tremendous impression upon him, and had exercised an influence upon him probably greater than that of any other man. He seemed particularly anxious to impress me with the importance of Ingersoll's influence upon his intellectual endeavors and accomplishments. In view of this admission, what percentage of the greatness of Shaw belongs to Ingersoll? If Ingersoll's influence upon so great an intellect as George Bernard Shaw was that extensive, what must have been his influence upon others? What seed of wisdom did he plant into the minds of others, and what accomplishments of theirs should be attributed to him? The world will never know. What about the countless thousands from whom he lifted the clouds of darkness and fear, and who were emancipated from the demoralizing dogmas and creeds of ignorance and superstition? What will be Ingersoll's influence upon the minds of future generations, who will come under the spell of his magic words, and who will be guided into the channels of human betterment by the unparalleled example of his courageous life? The debt the world owes Robert G. Ingersoll can never be paid.

A teasing response came to my lips and I swallowed it back. His eyes were gleaming with the tears he hadn’t so far shed. I couldn’t brush off a reaction like that. “I hated to do it that way. He’s your father and should love you unconditionally. If he can’t do that, at the very least he owes you the simple respect to let you live your life as you want to live it. We all owe that to each other.

in his land, owing to the absence of settees and sofas of all sorts, the king, chiefs, and great people generally, were in the custom of fattening some of the lower orders for ottomans; and to furnish a house comfortably in that respect, you had only to buy up eight or ten lazy fellows, and lay them round in the piers and alcoves. Besides, it was very convenient on an excursion; much better than those garden-chairs which are convertible into walking-sticks; upon occasion, a chief calling his attendant, and desiring him to make a settee of himself under a spreading tree, perhaps in some damp marshy place.

God gave us imaginations because he wants us to see the photos of our destinies respectively and make proper graphical designs of them. You owe it to yourself to enlarge that image you carry into bigger sizes.

But first and most important, we are human beings with a right to choose for ourselves how we want to live. All we have is our lives. Each person gets just one. We owe our parents and the revolution our respect, but we don’t owe them everything. And everything is what they want. I choose you, not just because you are wonderful and not just because you love me. I choose you because the act of choosing you belongs to me. It is mine, my choice, my free will. I choose you over my father. I choose you over my country. And even if you decide you don’t want me, I still choose you. Because in choosing you, I am choosing myself.

The spring of 1838 was marked by two events of interest to Miss Barrett and her family. In the first place, Mr. Barrett’s apparently interminable search for a house ended in his selection of 50 Wimpole Street, which continued to be his home for the rest of his life, and which is, consequently, more than any other house in London, to be associated with his daughter’s memory. The second event was the publication of ‘The Seraphim, and other Poems,’ which was Miss Barrett’s first serious appearance before the public, and in her own name, as a poet. The early letters of this year refer to the preparation of this volume, as well as to the authoress’s health, which was at this time in a very serious condition, owing to the breaking of a blood-vessel. Indeed, from this time until her marriage in 1846 she held her life on the frailest of tenures, and lived in all respects the life of an invalid.

Colonel Crawley’s defective capital. I wonder how many families are driven to roguery and to ruin by great practitioners in Crawlers way?— how many great noblemen rob their petty tradesmen, condescend to swindle their poor retainers out of wretched little sums and cheat for a few shillings? When we read that a noble nobleman has left for the Continent, or that another noble nobleman has an execution in his house — and that one or other owes six or seven millions, the defeat seems glorious even, and we respect the victim in the vastness of his ruin. But who pities a poor barber who can’t get his money for powdering the footmen’s heads; or a poor carpenter who has ruined himself by fixing up ornaments and pavilions for my lady’s dejeuner; or the poor devil of a tailor whom the steward patronizes, and who has pledged all he is worth, and more, to get the liveries ready, which my lord has done him the honour to bespeak? When the great house tumbles down, these miserable wretches fall under it unnoticed: as they say in the old legends, before a man goes to the devil himself, he sends plenty of other souls thither.

A sincere person owes it to themselves to expose the frightful barbarity which still prevails in the hidden depths of a society so outwardly well-ordered. Take, for instance, our great cities, the leaders of civilization, especially the most populous, and, in many respects, the first of all — the immense London, which gathers to herself the riches of the world, whose every warehouse is worth a king’s ransom; where are to be found enough, and more than enough, of food and clothing for the needs of the teeming millions that throng her streets in greater numbers than the ants which swarm in the never-ending labyrinth of their subterranean galleries. And yet…beside these untold splendors, want is consuming the vitals of entire populations, and it is only sporadically that the fortunate for whom these hoards are amassed hear, as barely a muffled wailing, the bitter cry which rises eternally from those unseen depths.

Let me thank you again and again, in the name of all my family, for that generous compassion which induced you to take so much trouble, and bear so many mortifications, for the sake of discovering them." "If you will thank me," he replied, "let it be for yourself alone. That the wish of giving happiness to you might add force to the other inducements which led me on, I shall not attempt to deny. But your family owe me nothing. Much as I respect them, I believe I thought only of you." Elizabeth

I think I could turn and live with animals, they’re so placid and self-contain’d, I stand and look at them long and long. They do not sweat and whine about their condition, They do not lie awake in the dark and weep for their sins, They do not make me sick discussing their duty to God, Not one is dissatisfied, not one is demented with the mania of owing things, Not one kneels to another, nor to his kind that lived thousands of years ago, Not one is respectable or unhappy over the whole earth. —Walt Whitman

The Catholic Church then owed its popularity to the widespread popular skepticism which saw in the republic and in democracy the loss of all order, security, and political will. To many the hierarchic system of the Church seemed the only escape from chaos. Indeed, it was this, rather than any religious revivalism, which caused the clergy to be held in respect.39 As a matter of fact, the staunchest supporters of the Church at that period were the exponents of that so-called “cerebral” Catholicism, the “Catholics without faith,” who were henceforth to dominate the entire monarchist and extreme nationalist movement. Without believing in their other-worldly basis, these “Catholics” clamored for more power to all authoritarian institutions. This, indeed, had been the line first laid down by Drumont and later endorsed by Maurras.40

Contemporary man, owing to certain, almost imperceptible conditions of ordinary life which are firmly rooted in modern civilisation and which seem to have become, so to speak, " inevitable " in daily life, has gradually deviated from the natural type he ought to have represented on account of the sum-total of the influences of place and environment in which he was born and reared and which, under normal conditions, without any artificial impediments, would have indicated by their very nature for each individual the lawful path of his development in that final normal type which he ought to have become even in his preparatory age.   Today, civilisation, with its unlimited scope in extending its influence, has wrenched man from the normal conditions in which he should be living.   It is, of course, true that modern civilisation has opened up for man new and vaster horizons in different technical, mechanical and many other so-called " sciences ", thereby enlarging his world perception, but civilisation has, instead of a balanced rising to a higher degree of development, developed only certain sides of his general being to the detriment of others, while, because of the absence of an harmonious education, certain faculties inherent in man have even been completely destroyed, depriving him in this way of the natural privileges of his type. In other words, by not educating the growing generation harmoniously, this civilisation, which should have been, according to common sense, in all respects like a good mother to man, has withheld from him what she should have given him ; and, it appears, that she has even taken from him the possibility of the progressive and balanced development of a new type, which development would have inevitably taken place if only in the course of time and according to the law of general human progress.   From this follows the indubitable fact, which can be clearly established, that, instead of an accomplished individual type, which historical data would show man to have been some centuries ago and one normally in communion with Nature and the environment generating him, there developed instead a being that was uprooted from the soil, unfit for life, and a stranger to all normal conditions of existence.

How many ills, how many infirmities, does man owe to his excesses, his ambition – in a word, to the indulgence of his various passions! He who should live soberly in all respects, who should never run into excesses of any kind, who should be always simple in his tastes, modest in his desires, would escape a large proportion of the tribulations of human life. It is the same with regard to spirit-life, the sufferings of which are always the consequence of the manner in which a spirit has lived upon the earth. In that life undoubtedly he will no longer suffer from gout or rheumatism; but his wrong-doing down here will cause him to experience other sufferings no less painful. We have seen that those sufferings are the result of the links which exist between a spirit and matter; that the more completely he is freed from the influence of matter – in other words, the more dematerialized he is – the fewer are the painful sensations experienced by him. It depends, therefore, on each of us to free ourselves from the influence of matter by our action in this present life. Man possesses free-will, and, consequently, the power of electing to do or not to do. Let him conquer his animal passions; let him rid himself of hatred, envy, jealousy, pride; let him throw off the yoke of selfishness; let him purify his soul by cultivating noble sentiments; let him do good; let him attach to the things of this world only the degree of importance which they deserve – and he will, even under his present corporeal envelope, have effected his purification, and achieved his deliverance from the influence of matter, which will cease for him on his quitting that envelope. For such a one the remembrance of physical sufferings endured by him in the life he has quitted has nothing painful, and produces no disagreeable impression, because they affected his body only, and left no trace in his soul. He is happy to be relieved from them; and the calmness of a good conscience exempts him from all moral suffering.

A man must think well before he marries. He must be a tender and considerate husband and realize that there is no other human being to whom he owes so much of love and regard and consideration as he does to the woman who with pain bears and with labor rears the children that are his. No words can paint the scorn and contempt which must be felt by all right-thinking men, not only for the brutal husband, but for the husband who fails to show full loyalty and consideration to his wife. Moreover, he must work, he must do his part in the world. On the other hand, the woman must realize that she has no more right to shirk the business of wifehood and motherhood than the man has to shirk his business as breadwinner for the household. Women should have free access to every field of labor which they care to enter, and when their work is as valuable as that of a man it should be paid as highly. Yet normally for the man and the woman whose welfare is more important than the welfare of any other human beings, the woman must remain the housemother, the homekeeper, and the man must remain the breadwinner, the provider for the wife who bears his children and for the children she brings into the world. No other work is as valuable or as exacting for either man or woman; it must always, in every healthy society, be for both man and woman the prime work, the most important work; normally all other work is of secondary importance, and must come as an addition to, not a substitute for, this primary work. The partnership should be one of equal rights, one of love, of self-respect, and unselfishness, above all a partnership for the performance of the most vitally important of all duties. The performance of duty, and not an indulgence in vapid ease and vapid pleasure, is all that makes life worth while.

When Roger Ailes said that NPR executives were 'the left wing of Nazism," he wasn't trying to tar NPR as evil in the eyes of the general public or the Congress, but to signal to others on his team that they owed NPR no courtesy or respect and had permission to be assholes about the organization. (209-10)

Well, put simply, and as far as I understand it, they’re egalitarian because they respect the individual so much, right? And you can’t respect other people’s individuality if you focus on your own individuality in a kind of abstract, isolated way. The point is that you are an individual inasmuch as you exist in a social matrix of others who respect your individuality and your right to make choices. That’s concrete individuality: an individuality that recognizes that it owes its existence to a kind of communal respect on the part of all the other individualities, and that it had better therefore respect them similarly.

By all means let us agree that we are pattern-seeking mammals and that, owing to our restless intelligence and inquisitiveness, we will still prefer a conspiracy theory to no explanation at all. Religion was our first attempt at philosophy, just as alchemy was our first attempt at chemistry and astrology our first attempt to make sense of the movements of the heavens. I myself am a strong believer in the study of religion, first because culture and education involve a respect for tradition and for origins, and also because some of the early religious texts were among our first attempts at literature. But there is a reason why religions insist so much on strange events in the sky, as well as on less quantifiable phenomena such as dreams and visions. All of these things cater to our inborn stupidity, and our willingness to be persuaded against all the evidence that we are indeed the center of the universe and that everything is arranged with us in mind.

(H)ow many great noblemen rob their petty tradesmen, condescend to swindle their poor retainers out of wretched little sums, and cheat for a few shillings? When we read that a nobleman has left for the Continent, or that another noble nobleman has an execution in his house - that one or other owe six or seven millions, the defeat seems glorious even, and we respect the victim of the vastness of his ruin. But who pities a poor barber who can't get his money for powdering the footman's heads; or a poor carpenter who has ruined himself by fixing up ornaments and pavilions for my lady's déjeuner; or the poor devil of a tailor whom the steward patronizes, and who has pledged all he is worth, and more, to get the liveries ready, which my lord has done him the honor to bespeak? - When the great house tumbles down, these miserable wretches fall under it unnoticed: as they say in old legends, before a man goes to the devil himself, he sends plenty of other souls thither.

Things I've Learned in 18 Years of Life   1) True love is not something found, rather [sic] something encountered. You can’t go out and look for it. The person you marry and the person you love could easily be two different people. So have a beautiful life while waiting for God to bring along your once-in-a-lifetime love. Don't allow yourself to settle for anything less than them. Stop worrying about who you're going to marry because God's already on the front porch watching your grandchildren play.   2) God WILL give you more than you can handle, so you can learn to lean on him in times of need. He won't tempt you more than you can handle, though. So don't lose hope. Hope anchors the soul.   3) Remember who you are and where you came from. Remember that you are not from this earth. You are a child of heaven, you're invaluable, you are beautiful. Carry yourself that way.   4) Don't put your faith in humanity, humanity is inherently flawed. We are all imperfect people created and loved by a perfect God. Perfect. So put your faith in Him.   5) I fail daily, and that is why I succeed.   6) Time passes, and nothing and everything changes. Don't live life half asleep. Don't drag your soul through the days. Feel everything you do. Be there physically and mentally. Do things that make you feel this way as well.   7) Live for beauty. We all need beauty, get it where you can find it. Clothing, paintings, sculptures, music, tattoos, nature, literature, makeup. It's all art and it's what makes us human. Same as feeling the things we do. Stay human.   8) If someone makes you think, keep them. If someone makes you feel, keep them.   9) There is nothing the human brain cannot do. You can change anything about yourself that you want to. Fight for it. It's all a mental game.   10) God didn’t break our chains for us to be bound again. Alcohol, drugs, depression, addiction, toxic relationships, monotony and repetition, they bind us. Break those chains. Destroy your past and give yourself new life like God has given you.   11) This is your life. Your struggle, your happiness, your sorrow, and your success. You do not need to justify yourself to anyone. You owe no one an explanation for the choices that you make and the position you are in. In the same vein, respect yourself by not comparing your journey to anyone else's.   12) There is no wrong way to feel.   13) Knowledge is everywhere, keep your eyes open. Look at how diverse and wonderful this world is. Are you going to miss out on beautiful people, places, experiences, and ideas because you are close-minded? I sure hope not.   14) Selfless actions always benefit you more than the recipient.   15) There is really no room for regret in this life. Everything happens for a reason. If you can't find that reason, accept there is one and move on.   16) There is room, however, for guilt. Resolve everything when it first comes up. That's not only having integrity, but also taking care of your emotional well-being.   17) If the question is ‘Am I strong enough for this?’ The answer is always, ‘Yes, but not on your own.’   18) Mental health and sanity above all.   19) We love because He first loved us. The capacity to love is the ultimate gift, the ultimate passion, euphoria, and satisfaction. We have all of that because He first loved us. If you think about it in those terms, it is easy to love Him. Just by thinking of how much He loves us.   20) From destruction comes creation. Beauty will rise from the ashes.   21) Many things can cause depression. Such as knowing you aren't becoming the person you have the potential to become. Choose happiness and change. The sooner the better, and the easier.   22) Half of happiness is as simple as eating right and exercising. You are one big chemical reaction. So are your emotions. Give your body the right reactants to work with and you'll be satisfied with the products.

performed or the companies that performed them. Dickens, however, spoke in a new voice, in a new form, to a new audience, of a new world, about several old ideas reconsidered for the new system of capitalism—that care and respect are owed to the weakest and meekest in society, rather than to the strongest; that the ways in which class and money divide humans from one another are artificial and dangerous; that pleasure and physical comfort are positive goods; that the spiritual lives of the powerful have social and economic ramifications. We might today call this an ecological perspective, an intuitive understanding of the social world as a web rather than a hierarchy—the quintessential modern mode of seeing the world. Dickens grasped this idea from the earliest stages of his career and demonstrated his increasingly sophisticated grasp of it in the plots, characterizations, themes, and style of every single novel he wrote. This is the root source of his greatness. That

11) This is your life. Your struggle, your happiness, your sorrow, and your success. You do not need to justify yourself to anyone. You owe no one an explanation for the choices that you make and the position you are in. In the same vein, respect yourself by not comparing your journey to anyone else's.   12) There is no wrong way to feel.

A word of advice. Don't take up that sentimental attitude over the poor. See that she doesn't, Margaret. The poor are poor, and one's sorry for them, but there it is. As civilisation moves forward, the shoe is bound to pinch in places, and it's absurd to pretend that any one is responsible personally. Neither you, nor I, nor my informant, nor the man who informed him, nor the directors of the Porphyrion, are to blame for this clerk's loss of salary. It's just the shoe pinching—no one can help it; and it might easily have been worse." Helen quivered with indignation. "By all means subscribe to charities—subscribe to them largely—but don't get carried away by absurd schemes of Social Reform. I see a good deal behind the scenes, and you can take it from me that there is no Social Question—except for a few journalists who try to get a living out of the phrase. There are just rich and poor, as there always have been and always will be. Point me out a time when men have been equal—" "I didn't say—" "Point me out a time when desire for equality has made them happier. No, no. You can't. There always have been rich and poor. I'm no fatalist. Heaven forbid! But our civilisation is moulded by great impersonal forces" (his voice grew complacent; it always did when he eliminated the personal), "and there always will be rich and poor. You can't deny it" (and now it was a respectful voice)—"and you can't deny that, in spite of all, the tendency of civilisation has on the whole been upward." "Owing to God, I suppose," flashed Helen. He stared at her. "You grab the dollars. God does the rest." It was no good instructing the girl if she was going to talk about God in that neurotic modern way.

Suppose you are particularly rich and well-to-do, and say on that last day, 'I am very rich; I am tolerably well known; I have lived all my life in the best society, and, thank Heaven, come of a most respectable family. I have served my King and country with honour. I was in Parliament for several years, where, I may say, my speeches were listened to, and pretty well received. I don't owe any man a shilling: on the contrary, I lent my old college friend, Jack Lazarus, fifty pounds, for which my executors will not press him. I leave my daughters with ten thousand pounds a piece--very good portions for girls: I bequeath my plate and furniture, my house in Baker Street, with a handsome jointure, to my widow for her life; and my landed property, besides money in the Funds, and my cellar of well-selected wine in Baker Street, to my son. I leave twenty pound a year to my valet; and I defy any man after I am gone to find anything against my character.' Or suppose, on the other hand, your swan sings quite a different sort of dirge, and you say, 'I am a poor, blighted, disappointed old fellow, and have made an utter failure through life. I was not endowed either with brains or with good fortune: and confess that I have committed a hundred mistakes and blunders. I own to having forgotten my duty many a time. I can't pay what I owe. On my last bed I lie utterly helpless and humble: and I pray forgiveness for my weakness, and throw myself with a contrite heart at the feet of the Divine Mercy.' Which of these two speeches, think you, would be the best oration for your own funeral? Old Sedley made the last; and in that humble frame of mind, and holding by the hand of his daughter, life and disappointment and vanity sank away from under him.

In some respects Abbott proved to be the id of Australia’s modern conservative movement: hyper-adversarial, willing to occupy itself in opposition to whatever social issues were preoccupying the left. Owing more to American political culture than the British inheritance Abbott claimed to value, contemporary Australian conservatism makes the grave error of believing in things other than power and stability.

Moral life, it is asserted, means serious life. Seriousness, and the ceremonial of seriousness—the flag and the oath to the flag—are the distinctive features of the closed society, of the society which by its very nature, is constantly confronted with, and basically oriented toward, the Ernstfall [the serious case, a central Schmittian concept], the serious moment, M-day, war. Only life in such a tense atmosphere, only a life which is based on constant awareness of the sacrifices to which it owes its existence, and of the necessity, the duty of sacrifice of life and all worldly goods, is truly human: the sublime is unknown to the open society. The societies of the West which claim to aspire toward the open society, actually are closed societies in a state of disintegration: their moral value, their respectability, depends entirely on their still being closed societies.

13.  He wins his battles by making no mistakes. [Ch’en Hao says: “He plans no superfluous marches, he devises no futile attacks.” The connection of ideas is thus explained by Chang Yu: “One who seeks to conquer by sheer strength, clever though he may be at winning pitched battles, is also liable on occasion to be vanquished; whereas he who can look into the future and discern conditions that are not yet manifest, will never make a blunder and therefore invariably win.”] Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated. 14.  Hence the skillful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy. [A “counsel of perfection” as Tu Mu truly observes. “Position” need not be confined to the actual ground occupied by the troops. It includes all the arrangements and preparations which a wise general will make to increase the safety of his army.] 15.  Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory. [Ho Shih thus expounds the paradox: “In warfare, first lay plans which will ensure victory, and then lead your army to battle; if you will not begin with stratagem but rely on brute strength alone, victory will no longer be assured.”] 16.  The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success. 17.  In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory. 18.  Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances. [It is not easy to distinguish the four terms very clearly in the Chinese. The

One morning Jeanette, bucking Daddy on some point, hit on the argument probably every child in the world has used against his or her parents: 'I didn't ask to be born'. Daddy had an answer for it. 'I know you didn't ask to be born, honey, and as your father responsible for gettin' you into the world, I owe you something'. I owe you three hots and a cots, which is to say, I owe you three meals a day and a place to sleep. That's what I'm obliged for, and that's what I'm lookin' to see you get.' He nodded several times, overcome by the seriousness of this obligation, then leaned back in his chair with a curl to his mouth like a villain's mustache. ''Course, nobody says the meals has got to be chicken. S'pose I just give you bread and water? An' s'pose I let you sleep on the floor'? 'No, Daddy'! 'That's all I'm obliged for, honey. Everything else is gratis. Everything else I do for you is 'cause I want to, not 'cause I have to'. For days afterward, because Daddy had a tenacious mind of the sort that doesn't easily turn loose one idea and go on to another, he would set a plate in front of Jeanette with, 'See, I ain't obliged to give you this. I could give you bread and water and soup with just a little bit of fat floatin' in it, just to keep you alive. That's all I'm asked to give you. But you get more, right? You get this nice plateful, and I imagine when it comes to dessert, you'll have some of that, will you? All right, dessert, and all the other good stuff. But just remember, the good stuff I do for you is because I want to, because I'm your daddy and I love you and I want to, not because I have to'. The subtext to this was that it was not enough for us, the children, to behave in minimal ways either, that filial respect and dutifulness might be all that was basically required of us, but the good stuff, like doing well in school and sticking together as a family and paying attention to what Mommy and Daddy were trying to each us, we would do because we loved them and wanted them to love us.

The main qualities that had earned him this universal respect in the service were, first, an extreme indulgence towards people, based on his awareness of his own shortcomings; second, a perfect liberalism, not the sort he read about in the newspapers, but the sort he had in his blood, which made him treat all people, whatever their rank or status, in a perfectly equal and identical way; and, third - most important - a perfect indifference to the business he was occupied with, owing to which he never got carried away and never made mistakes.

They came to Virginia City as soon as the true value of the Comstock was perceived. They constituted, no doubt, a deplorable source of gambling, pleasure and embroilment. They were not soft-spoken women, their desire was not visibly separate from the main chance, and they would have beheld Mr. Harte’s portrayal of them at Poker Flat with ribald mirth. But let them have a moment of respect. They civilized the Comstock. They drove through its streets reclining in lacquered broughams, displaying to male eyes fashions as close to Paris as any then current in New York. They were, in brick houses hung with tapestries, a glamour and a romance, after the superheated caverns of the mines. They enforced a code of behavior: one might be a hard-rock man outside their curtains but in their presence one was punctilious or one was hustled away. They brought Parisian cooking to the sagebrush of Sun Mountain and they taught the West to distinguish between tarantula juice and the bouquet of wines. An elegy for their passing. The West has neglected to mention them in bronze and its genealogies avoid comment on their marriages, conspicuous or obscure, but it owes them a here acknowledged debt for civilization.

15; PL 33, 628–29), Augustine went beyond the correction of his own works and extended the invitation to criticism to the works of others: “Still, we are not obliged to regard the arguments of any writers, however Catholic and estimable they may be, as we do the canonical Scriptures, so that we may not—with all due respect to the deference owed them as men—refute or reject anything we happen to find in their writings wherein their opinions differ from the established truth, or from what has been thought out by others or by us, with divine help. I wish other thinkers to hold the same attitude toward my writings as I hold toward theirs.

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.

What our generation is in danger of forgetting is not only that morals are of necessity a phenomenon of individual conduct but also that they can exist only in the sphere in which the individual is free to decide for himself and is called upon voluntarily to sacrifice personal advantage to the observance of a moral rule. Outside the sphere of individual responsibility there is neither goodness nor badness, neither opportunity for moral merit nor the chance of proving one’s conviction by sacrificing one’s desires to what one thinks right. Only were we ourselves are responsible for our own interests and are free to sacrifice them has our decision moral value. We are neither entitled to be unselfish at someone else’s expense nor is there any merit in being unselfish if we have no choice. The members of a society who in all respects are made to do the good things have no title to praise. As Milton said: “If every action which is good or evil in a man of ripe years were under pittance an prescription and compulsion, what were virtue but a name, what praise should then be due to well-doing, what gramercy to be sober, just, or continent?” Freedom to order our own conduct in the sphere where material circumstances force upon us, and responsibility for the arrangement of our own life according to our own conscience, is the air in which alone moral sense grows and in which moral values are daily re-created in the free decision of the individual. Responsibility, not to a superior, but to one’s conscience, the awareness of a duty not exacted by compulsion, the necessity to decide which of the things one values are to be sacrificed to others, and to bear the consequences of one’s own decision, are the very essence of any morals which deserve the name. That in this sphere of individual conduct the effect of collectivism has been almost entirely destructive is both inevitable and undeniable. A movement whose main promise is the relief from responsibility cannot but be antimoral in its effect, however lofty the ideals to which it owes its birth. Can there be much doubt that the feeling of personal obligation to remedy inequities, where our individual power permits, has been weakened rather than strengthened, that both the willingness to bear responsibility and the consciousness that it is our own individual duty to know how to choose have been perceptibly impaired? …There is much to suggest that we have in fact become more tolerant toward particular abuses and much more indifferent to inequities in individual cases, since we have fixed our eyes on an entirely different system in which the state will set everything right. It may even be, as has been suggested, that the passion for collective action is a way in which we now without compunction collectively indulge in that selfishness which as individuals we had learned a little to restrain.

I laid out my five expectations that first day [as FBI Director] and many times thereafter: I expected [FBI employees] would find joy in their work. They were part of an organization devoted to doing good, protecting the weak, rescuing the taken, and catching criminals. That was work with moral content. Doing it should be a source of great joy. I expected they would treat all people with respect and dignity, without regard to position or station in life. I expected they would protect the institution's reservoir of trust and credibility that makes possible all their work. I expected they would work hard, because they owe that to the taxpayer. I expected they would fight for balance in their lives. I emphasized that last one because I worried many people in the FBI worked too hard, driven by the mission, and absorbed too much stress from what they saw. I talked about what I had learned from a year of watching [a previous mentor]. I expected them to fight to keep a life, to fight for the balance of other interests, other activities, other people, outside of work. I explained that judgment was essential to the sound exercise of power. Because they would have great power to do good or, if they abused that power, to do harm, I needed sound judgment, which is the ability to orbit a problem and see it well, including through the eyes of people very different from you. I told them that although I wasn't sure where it came from, I knew the ability to exercise judgment was protected by getting away from the work and refreshing yourself. That physical distance made perspective possible when they returned to work. And then I got personal. "There are people in your lives called 'loved ones' because you are supposed to love them." In our work, I warned, there is a disease called "get-back-itis." That is, you may tell yourself, "I am trying to protect a country, so I will get back to" my spouse, my kids, my parents, my siblings, my friends. "There is no getting back," I said. "In this line of work, you will learn that bad things happen to good people. You will turn to get back and they will be gone. I order you to love somebody. It's the right thing to do, and it's also good for you.

Stephen Colbert: [sitting to Stewart’s right at the anchor desk] Actually, Jon, we’re not quite done. Jon Stewart: [rolling away from Colbert on his chair and nearly toppling off the riser] Don’t do this. Stephen Colbert: [rolling after Stewart and grabbing him by the arm] No—you can’t stop anyone, because they don’t work for you anymore! Huge mistake! Jon Stewart: Please don’t do this. Stephen Colbert: Here’s the thing: You said to me and to many other people here years ago never to thank you, because we owe you nothing. Jon Stewart: [quietly] That’s right. Stephen Colbert: It’s one of the few times I’ve known you to be dead wrong… We owe you because we learned from you, by example, how to do a show with intention, with clarity. How to treat people with respect. You are infuriatingly good at your job, okay? [Stewart covers his eyes, which appear to be filled with tears] And all of us who were lucky enough to work with you—and you can edit this out later—for sixteen years are better at our jobs because we got to watch you do yours. And we are better people for having known you… Personally, I do not know how this son of a poor, Appalachian turd miner—I do not know what I would do if you hadn’t brought me on this show. I’d be back in those hills, mining turds with Pappy! Jon—and it’s almost over—I know you are not asking for this, but on behalf of so many people whose lives you changed over the past sixteen years, thank you. And now, I believe your line—correct me if I’m wrong—is “We’ll be right back.

The first thing to consider is education. This is divided into two parts, music and gymnastics. Each has a wider meaning than at present: 'music' means everything that is in the province of the muses, and 'gymnastics' means everything concerned with physical training and fitness. 'Music' is almost as wide as what we should call 'culture', and 'gymnastics' is somewhat wider than what we call 'athletics'. Culture is to be devoted to making men gentlemen, in the sense which, largely owing to Plato, is familiar in England. The Athens of his day was, in one respect, analogous to England in the nineteenth century: there was in each an aristocracy enjoying wealth and social prestige, but having no monopoly of political power; and in each the aristocracy had to secure as much power as it could by means of impressive behaviour.

Had Elizabeth’s opinion been all drawn from her own family, she could not have formed a very pleasing opinion of conjugal felicity or domestic comfort. Her father, captivated by youth and beauty, and that appearance of good humour which youth and beauty generally give, had married a woman whose weak understanding and illiberal mind had very early in their marriage put an end to all real affection for her. Respect, esteem, and confidence had vanished for ever; and all his views of domestic happiness were overthrown. But Mr. Bennet was not of a disposition to seek comfort for the disappointment which his own imprudence had brought on, in any of those pleasures which too often console the unfortunate for their folly of their vice. He was fond of the country and of books; and from these tastes had arisen his principal enjoyments. To his wife he was very little otherwise indebted, than as her ignorance and folly had contributed to his amusement. This is not the sort of happiness which a man would in general wish to owe to his wife; but where other powers of entertainment are wanting, the true philosopher will derive benefit from such as are given. Elizabeth, however, had never been blind to the impropriety of her father’s behaviour as a husband. She had always seen it with pain; but respecting his abilities, and grateful for his affectionate treatment of herself, she endeavoured to forget what she could not overlook, and and to banish from her thoughts that continual breach of conjugal obligation and decorum which, in exposing his wife to the contempt of her own children, was so highly reprehensible. But she had never felt so strongly as now the disadvantages which must attend the children of so unsuitable a marriage, nor ever been so fully aware of the evils arising from so ill-judged a direction of talents; talents, which, rightly used, might at least have preserved the respectability of his daughters, even if incapable of enlarging the mind of his wife.

So, these competitors . . . What do they hope to gain by interfering with your journey?” The instant the question left his mouth, he knew it was too direct. Nicole dropped her gaze and removed her hand from his arm. “With all due respect, Mr. Thornton . . .” Drat. They were back to Mr. Thornton again. “ . . . the details of the business I’m conducting for my father are not your concern.” “They are if they put you in danger. And what of the rest of my staff?” Darius snatched the napkin from his lap and threw it onto the table before lurching to his feet and pacing behind his chair. “I have a right to know if having you here is putting them at risk.” “No greater risk than they face from your exploding boilers!” Nicole shot from her seat, color running high in her cheeks. The audacity of the chit. “I take every precaution—” “As do I.” She glared at him. “The Wellborns are in no peril, especially if they keep my presence here a secret. It’s doubtful that Jenkins’s sons will find me, anyway. Heaven knows they aren’t the sharpest knives in the drawer.” “As master of this house, it’s my duty to know the business of those under my roof.” He didn’t know what nonsense he was spouting now. He didn’t care. Nicole had let a vital piece of information slip in her anger, and he wasn’t about to let the argument cool long enough for her to notice her lapse. “Well, perhaps it’s time I collect the pay I’ve earned and leave you and your roof to your own devices.” Not on her life. The woman would be unprotected. Vulnerable. Easy prey for that Jenkins scum. But he couldn’t let her know his refusal was out of concern for her. She’d simply assure him she’d be fine and walk out the door. Darius crossed his arms over his chest and looked down his nose at her. “You agreed to accept payment after a term of two weeks. I’ll not pay a cent before then. You owe me ten more days, Miss Greyson. Or do you plan to renege on our agreement?” Her hands fisted at her sides. “I never go back on my word.

office, with its water coolers and soda machines and soft, quiet carpet. While temping there are breaks, and lunch, and one can bring a Walkman if one so desires, can take a fifteen-minute break, walk around, read— It’s bliss. The temp doesn’t have to pretend that he cares about their company, and they don’t have to pretend that they owe him anything. And finally, just when the job, like almost any job would, becomes too boring to continue, when the temp has learned anything he could have learned, and has milked it for the $18/hr and whatever kitsch value it may have had, when to continue anymore would be a sort of death and would show a terrible lack of respect for his valuable time—usually after three or four days—then, neatly enough, the assignment is over. Perfect. In her sunglasses and new Jeep, Beth picks Toph up from school, and he spends the afternoon at her little place, sharing her futon, the two of them studying side by side, until I get home. At that point, Beth and I do our best to fight about something vital and lasting— “You said six o’ clock.

Mr. Grayson was just…explaining the workings of the ship.” She attempted to tug her hand from Gray’s grasp, shooting him a pained look when he refused to relinquish his prize. Gray said smoothly, “Actually, we were discussing debts. Miss Turner still owes me her fare, and I-“ “And I told you, you’ll have it today.” Beneath that abomination of a skirt wrapped about his leg, she planted her heel atop his booted toe and transferred all her weight onto it. Firmly. Once again, Gray regretted trading his old, sturdy boots for these foppish monstrosities. Her little pointed heel bit straight through the thin leather. With a tight grimace, Gray released her hand. He’d been about to say, and I have her handkerchief to return. But just for that, he wouldn’t. “Good afternoon, then.” A sweet smile graced her face as she stomped down on his foot again, harder. Then she turned and flounced away. He made an amused face at Jonas. “I think she likes me.” “In my cabin, Gray.” Gray gritted his teeth and followed Joss down the hatch. Whether he liked being Gray’s half brother or not, Joss was damn lucky right now that he was. Gray wouldn’t have suffered that supercilious command for any bond weaker than blood. “You gave me your word, Gray.” “Did I? And what word was that?” Joss tossed his hat on the wood-framed bed and stripped off his greatcoat with agitated movements. “You know damn well what I mean. You said you wouldn’t pursue Miss Turner. Now you’re kissing her hand and making a spectacle in front of the whole ship. Bailey’s already taking bets from the sailors as to how many days it’ll take you to bed her.” “Really?” Gray rubbed the back of his neck. “I hope he’s giving even odds on three. Two, if you’ll send young Davy up the mast again. That got her quite excited.” Joss glared at him. “Need I remind you that this was your idea? You wanted a respectable merchant vessel. I’m trying to command it as such, but that’ll be a bit difficult if you intend to stage a bawdy-house revue on deck every forenoon.” Gray smiled as Joss slung himself into the captain’s chair. “Be careful, Joss. I do believe you nearly made a joke. People might get the idea you have a sense of humor.” “I don’t see anything humorous about this. This isn’t a pleasure cruise around the Mediterranean.

Had Elizabeth's opinion been all drawn from her own family, she could not have formed a very pleasing opinion of conjugal felicity or domestic comfort. Her father, captivated by youth and beauty, and that appearance of good humour which youth and beauty generally give, had married a woman whose weak understanding and illiberal mind had very early in their marriage put an end to all real affection for her. Respect, esteem, and confidence had vanished for ever; and all his views of domestic happiness were overthrown. But Mr. Bennet was not of a disposition to seek comfort for the disappointment which his own imprudence had brought on, in any of those pleasures which too often console the unfortunate for their folly or their vice. He was fond of the country and of books; and from these tastes had arisen his principal enjoyments. To his wife he was very little otherwise indebted, than as her ignorance and folly had contributed to his amusement. This is not the sort of happiness which a man would in general wish to owe to his wife; but where other powers of entertainment are wanting, the true philosopher will derive benefit from such as are given.

{The final resolutions at Robert Ingersoll's funeral, quoted here} Whereas, in the order of nature -- that nature which moves with unerring certainty in obedience to fixed laws -- Robert G. Ingersoll has gone to that repose which we call death. We, his old friends and fellow-citizens, who have shared his friendship in the past, hereby manifest the respect due his memory. At a time when everything impelled him to conceal his opinions or to withhold their expression, when the highest honors of the state were his if he would but avoid discussion of the questions that relate to futurity, he avowed his belief; he did not bow his knee to superstition nor countenance a creed which his intellect dissented. Casting aside all the things for which men most sigh -- political honor, the power to direct the futures of the state, riches and emoluments, the association of the worldly and the well- to-do -- he stood forth and expressed his honest doubts, and he welcomed the ostracism that came with it, as a crown of glory, no less than did the martyrs of old. Even this self-sacrifice has been accounted shame to him, saying that he was urged thereto by a desire for financial gain, when at the time he made his stand there was before him only the prospect of loss and the scorn of the public. We, therefore, who know what a struggle it was to cut loose from his old associations, and what it meant to him at that time, rejoice in his triumph and in the plaudits that came to him from thus boldly avowing his opinions, and we desire to record the fact that we feel that he was greater than a saint, greater than a mere hero -- he was a thoroughly honest man. He was a believer, not in the narrow creed of a past barbarous age, but a true believer in all that men ought to hold sacred, the sanctity of the home, the purity of friendship, and the honesty of the individual. He was not afraid to advocate the fact that eternal truth was eternal justice; he was not afraid of the truth, nor to avow that he owed allegiance to it first of all, and he was willing to suffer shame and condemnation for its sake. The laws of the universe were his bible; to do good, his religion, and he was true to his creed. We therefore commend his life, for he was the apostle of the fireside, the evangel of justice and love and charity and happiness. We who knew him when he first began his struggle, his old neighbors and friends, rejoice at the testimony he has left us, and we commend his life and efforts as worthy of emulation.

There is an instinct for rank which, more than anything, is already an indication of a high rank. There is a delight in the nuances of respect which permits us to surmise a noble origin and habits. The refinement, good, and loftiness of a soul are put to a dangerous test when something goes past in front of it which is of the first rank, but which is not yet protected by the shudders of authority from prying clutches and crudities: something that goes its way unmarked, undiscovered, tempting, perhaps arbitrarily disguised and hidden, like a living touchstone. The man whose task and practice is to investigate souls will use precisely this art in a number of different forms in order to establish the ultimate value of a soul, the unalterable innate order of rank to which it belongs: he will put it to the test for its instinct of reverence. Différence engendre haine [difference engenders hatred]: the nastiness of some natures suddenly spurts out like dirty water when some sacred container, some precious object from a locked shrine, some book with marks of a great destiny is carried by. On the other hand, there is an involuntary falling silent, a hesitation in the eye, an end to all gestures, things which express that a soul feels close to something most worthy of reverence. The way in which reverence for the Bible in Europe has, on the whole, been maintained so far is perhaps the best piece of discipline and refinement of tradition for which Europe owes a debt of thanks to Christianity: such books of profundity and ultimate significance need for their protection an externally imposed tyranny of authority in order to last for those thousands of years which are necessary to exhaust them and sort out what they mean. Much has been achieved when in the great mass of people (the shallow ones and all sorts of people with diarrhoea) that feeling has finally been cultivated that they are not permitted to touch everything, that there are sacred experiences before which they have to pull off their shoes and which they must keep their dirty hands off - this is almost the highest intensification of their humanity. By contrast, perhaps nothing makes the so-called educated people, those who have faith in "modern ideas," so nauseating as their lack of shame, the comfortable impudence in their eyes and hands, with which they touch, lick, and grope everything, and it is possible that these days among a people, one still finds in the common folk, particularly among the peasants, more relative nobility of taste and tactful reverence than among the newspaper-reading demi-monde of the spirit, among the educated. Friedrich Nietzsche - Beyond Good and Evil

A striking example from the history of writing is the origin of the syllabary devised in Arkansas around 1820 by a Cherokee Indian named Sequoyah, for writing the Cherokee language. Sequoyah observed that white people made marks on paper, and that they derived great advantage by using those marks to record and repeat lengthy speeches. However, the detailed operations of those marks remained a mystery to him, since (like most Cherokees before 1820) Sequoyah was illiterate and could neither speak nor read English. Because he was a blacksmith, Sequoyah began by devising an accounting system to help him keep track of his customers’ debts. He drew a picture of each customer; then he drew circles and lines of various sizes to represent the amount of money owed. Around 1810, Sequoyah decided to go on to design a system for writing the Cherokee language. He again began by drawing pictures, but gave them up as too complicated and too artistically demanding. He next started to invent separate signs for each word, and again became dissatisfied when he had coined thousands of signs and still needed more. Finally, Sequoyah realized that words were made up of modest numbers of different sound bites that recurred in many different words—what we would call syllables. He initially devised 200 syllabic signs and gradually reduced them to 85, most of them for combinations of one consonant and one vowel. As one source of the signs themselves, Sequoyah practiced copying the letters from an English spelling book given to him by a schoolteacher. About two dozen of his Cherokee syllabic signs were taken directly from those letters, though of course with completely changed meanings, since Sequoyah did not know the English meanings. For example, he chose the shapes D, R, b, h to represent the Cherokee syllables a, e, si, and ni, respectively, while the shape of the numeral 4 was borrowed for the syllable se. He coined other signs by modifying English letters, such as designing the signs , , and to represent the syllables yu, sa, and na, respectively. Still other signs were entirely of his creation, such as , , and for ho, li, and nu, respectively. Sequoyah’s syllabary is widely admired by professional linguists for its good fit to Cherokee sounds, and for the ease with which it can be learned. Within a short time, the Cherokees achieved almost 100 percent literacy in the syllabary, bought a printing press, had Sequoyah’s signs cast as type, and began printing books and newspapers. Cherokee writing remains one of the best-attested examples of a script that arose through idea diffusion. We know that Sequoyah received paper and other writing materials, the idea of a writing system, the idea of using separate marks, and the forms of several dozen marks. Since, however, he could neither read nor write English, he acquired no details or even principles from the existing scripts around him. Surrounded by alphabets he could not understand, he instead independently reinvented a syllabary, unaware that the Minoans of Crete had already invented another syllabary 3,500 years previously.