Peace Is Paramount Quotes

The common bond of humanity and decency that we share is stronger than any conflict, any adversity. Fighting for your convictions is important. But finding peace is paramount. Knowing when to fight and when to seek peace is wisdom. Ubuntu was right.

The common bond of humanity and decency that we share is stronger than any conflict, any adversity, any challenge. Fighting for your convictions is important. But finding peace is paramount. Knowing when to fight and when to seek peace is wisdom.

Fighting for your convictions is important. But finding peace is paramount.

Facing our fears, skeletons, and mistakes is paramount in finding ourselves-in living with ourselves. Once it's done, that fear will be laid to rest, and she'll be stronger for having dealt with it and have more peace becausse she's not carrying the weight of that fear every day and night.

Fighting for your convictions is important. But finding peace is paramount. Knowing when to fight and when to seek peace is wisdom.

Fighting for your convictions is important. But finding peace is paramount. Knowing when to fight and when to seek peace is wisdom.

The word God can mean whatever you believe it to mean, for me it is the conscious stream of life from which we all come, and to which we can stay connected throughout our lives as a source of peace, wisdom, love, support, knowing, inspiration, vitality, security, balance, and inner strength. I think that awareness is paramount, because in awareness we gain understanding, which then enables us to regain our feeling of empowerment. We need to feel empowered to make our choices conciously, about how to deal with changes in life, rather than reacting in fear (which tends to make us blind and weak). If we are aware, we can be realistic yet postive, and we can properly focus our intentions. Awareness can be quite sensual (which can add to your sense of feeling empowered). Think about how your body moves as you live your life, how amazing it is; think about nature, observe the intricate beautiful details of natural thngs, and of things we create, and breathe deeply to soak it all in.. Focus on the taste of food, the feel of textures in cloth, the feel of you partner's hand in yours; smell the sea breeze, listen to the wind in the trees, witness the colours of the leaves, the children playing; and be thankful for this life we are experiencing - this life we can all help to keep wonderful. Feel the wonder of being alive flood into you anytime you want, by taking a deep breath and letting the experience of these things fill you, even just by remembering. We all have that same stream of life within us, so you are a part of everything. Each one of us has the power to make a difference to everything. Breathe in that vital connection to the life source and sensual beauty everywhere, Feel loved and strong.

Secrecy is paramount for the government and privacy is lost for the citizens during wars as well. Everyone is a suspect and liberty protections are ignored by the empire. The excuse is always that restricting liberty is required to make the people safe from enemies, seldom seen and identified but ever-present and demonized.

For thousands of years, civilization did not lend itself to peaceful equalization. Across a wide range of societies and different levels of development, stability favored economic inequality. This was as true of Pharaonic Egypt as it was of Victorian England, as true of the Roman Empire as of the United States. Violent shocks were of paramount importance in disrupting the established order, in compressing the distribution of income and wealth, in narrowing the gap between rich and poor. Throughout recorded history, the most powerful leveling invariably resulted from the most powerful shocks. Four different kinds of violent ruptures have flattened inequality: mass mobilization warfare, transformative revolution, state failure, and lethal pandemics. I call these the Four Horsemen of Leveling. Just like their biblical counterparts, they went forth to “take peace from the earth” and “kill with sword, and with hunger, and with death, and with the beasts of the earth.” Sometimes acting individually and sometimes in concert with one another, they produced outcomes that to contemporaries often seemed nothing short of apocalyptic. Hundreds of millions perished in their wake. And by the time the dust had settled, the gap between the haves and the have-nots had shrunk, sometimes dramatically.

Throughout my childhood, the war was present but unacknowledged, like the heirloom lion's-head tureen stored behind our usual dishware. I understood that THE WAR was a loud and deadly event and that it happened before my parents were born. I knew that my country refused the idea of engaging in war ever since THE WAR. I thought that there was nothing heroic or meaningful about being a soldier, and that preserving peace was paramount. The notion that other countries could still be at war seemed to me like madness.

At issue was not just whether the United States properly protected its diplomats in a dangerous country, but also whether it had adequately planned for a peaceful postconflict society. Libya raised the most basic questions about the limits of liberal interventionism in the age of Obama. The paramount issue, in other words, was not what Clinton did or didn’t do in the days after Benghazi; it was what she and Obama did or didn’t do in the weeks and months after the president, at the urging of his secretary of state, fired Tomahawks into Tripoli. —

 A consistent theme of the New Testament is that we have been bought. Paul tells it to the Corinthians twice, in two different contexts (1 Corinthians 6:20 and 7:23). Paul calls himself a servant, a bondservant, or a slave of Christ in nearly every epistle that he wrote. Both Peter and Paul tell us that the church and individual believers are a possession of God (Titus 2:14 and 1 Peter 2:9). Regardless of whether the context is personal freedom, sexual morality, life in the fellowship of believers, or anything else, we are not our own. We belong to Another. When that really sinks into a believer’s heart, it is a profound revelation. A living sacrifice—in other words, a true worshiper—does not claim his own rights. He does not complain about slights and grievances, because he knows that his Master has ordained them and may even be using them for marvelous purposes. He bypasses the world and its desires. He throws his own personal agenda in the trash, no matter how many goals and dreams and preferences are on it. He does not make out his own schedule, he does not consider any possession his own, he does not make decisions from human reasoning, and he does not maintain any self-interest in his relationships with other people. He disregards the cultural warnings that too much selflessness is unhealthy, because his health is not the issue. God alone is the issue. His will, His character, His plans, and His providence are paramount. IN DEED   We know better than to assume any of us have lived up to that ideal. But it’s still the goal, isn’t it? A heart that truly worships another is a heart that has completely abandoned itself. Most of the stresses of life come from threats to our self-interest. But if we have no self-interest, where is the stress? The heart that has abandoned itself to God is at rest. It has learned to love the eternal over the world. It lives in peace forever.

... we find a complete contradiction in our wishing to live without suffering, a contradiction that is therefore implied by the frequently used phrase “blessed life.” This will certainly be clear to the person who has fully grasped my discussion that follows. This contradiction is revealed in this ethic of pure reason itself by the fact that the Stoic is compelled to insert a recommendation of suicide in his guide to the blissful life (for this is what his ethics always remains). This is like the costly phial of poison to be found among the magnificent ornaments and apparel of oriental despots, and is for the case where the sufferings of the body, incapable of being philosophized away by any principles and syllogisms, are paramount and incurable. Thus its sole purpose, namely blessedness, is frustrated, and nothing remains as a means of escape from pain except death. But then death must be taken with unconcern, just as is any other medicine. Here a marked contrast is evident between the Stoic ethics and all those other ethical systems mentioned above. These ethical systems make virtue directly and in itself the aim and object, even with the most grievous sufferings, and will not allow a man to end his life in order to escape from suffering. But not one of them knew how to express the true reason for rejecting suicide, but they laboriously collected fictitious arguments of every kind. This true reason will appear in the fourth book in connexion with our discussion. But the above-mentioned contrast reveals and confirms just that essential difference to be found in the fundamental principle between the Stoa, really only a special form of eudaemonism, and the doctrines just mentioned, although both often agree in their results, and are apparently related. But the above-mentioned inner contradiction, with which the Stoic ethics is affected even in its fundamental idea, further shows itself in the fact that its ideal, the Stoic sage as represented by this ethical system, could never obtain life or inner poetical truth, but remains a wooden, stiff lay-figure with whom one can do nothing. He himself does not know where to go with his wisdom, and his perfect peace, contentment, and blessedness directly contradict the nature of mankind, and do not enable us to arrive at any perceptive representation thereof. Compared with him, how entirely different appear the overcomers of the world and voluntary penitents, who are revealed to us, and are actually produced, by the wisdom of India; how different even the Saviour of Christianity, that excellent form full of the depth of life, of the greatest poetical truth and highest significance, who stands before us with perfect virtue, holiness, and sublimity, yet in a state of supreme suffering.

You shared it all, and the other person took you in. Your partner was your shelter when you needed that, was your peace when that was paramount, was in your corner no matter how unwinnable the fight. This was what love was about. And love was exactly what Owen Marston realized he felt for his wife.

By this time, Wahunsonacock (Powhatan) and his people all along the Chesapeake were fully aware of the arrival of the hundreds of settlers on board the ships that rode at anchor off Jamestown. The paramount chief, while not privy to the plans that had been made in London, was savvy enough to know in his bones that the occupation of his lands and the threat to his rule—his very survival and that of his people—had been ratcheted to a new level. Thanks to his spies close to the colony and to several colonists who abandoned the settlement to take shelter with the natives, he also knew that the settlement was once again short of food and, even more important, that John Smith’s rule was under attack from within. Since his first meeting with Smith, the old chief had known Smith was the colonist most worthy of respect and fear. Now less fearful of the short, red-bearded captain than at any time since that first meeting, Wahunsonacock determined to abandon his policy of more or less peaceful coexistence and to do what was needed to force the coat-wearing people from his lands once and for all or to force them to submit to his rule.

I am one of those who believe that in China we shall see arising a Government whose power will be paramount in the East, and upon the integrity of whose people will depend the peace of Europe. It is much to say. We shall not see it, but our children will. The Government is going to conquer the people.

Satan creates lies that we are alone, not good enough, not loved, unliked, not safe, that the world is out to get us, and that we should look out for ourselves first and foremost. If we buy into these deceptions, then we will fall. This is why it is paramount that we put God first in everything. In Matthew 10:38–39, Jesus says, “Whoever

The reality is that our bodies are constantly changing, and they will never remain exactly the same. If we base our self-worth on something as ever-changing as our bodies, we will forever be on the emotional roller coaster of body obsession and body shame. We are inherently worthy because we exist, not because of what we look like. Developing the ability to radically accept our bodies and recognize their value regardless of how they look is paramount if we ever want to feel at home and at peace with ourselves.

GODMAN QUOTES 9 ***Testament of time*** Do not waste the time you cannot bring back. What you have done to be a waste is what you have wasted your effort on. Time is paramount in every periodic factor. You can’t afford to mend the time you could not afford to fix. Odd time is useful in another space…know this and know peace. Work you have done to save your time is the time you have gained by good work. Quit excuses and you will find a better excuse. He who doesn’t know the importance of time doesn’t know his worse enemy. Time factor judges other factor at the end of all projects. Demand time in every work and you will be able to measure the work with precise duration.

Catholics do not enjoy Confession - heaven preserve us from those who do! - but they prefer it, humiliating as it is, to endless, dulling soul-ache and progressive demoralization of character and personality. Kneeling in a confessional to tell a shameful tale is almost as a attractive prospect as sitting in a dentist's chair; but it is sometimes even more necessary. Like a bad tooth, sin must be extended or the consequences are bound to be disastrous, as the average sinner instinctively recognizes. The instinct of spiritual self-preservation warns him of the need to find a safety-valve to enable him to "let off steam" safely. He feels a paramount need to obtain relief of mind, to unburden his misery and get it off his mind by telling someone about it. Instinctively he looks around for a prudent friend in whom he can confide.

The cultural and political conflicts in the contemporary world have much to do with the clash of the senses of dignity in different cultures. When the Jihad suicides attacked the western civilians, they might have acted out of the belief that this was the way to vindicate their own dignity, while their attacks obviously devastated the dignity and basic rights of the victims. It seems paramount that, in order to guarantee the world peace, justice, and prosperity, the governance of a harmonious “global village” requires a global constitutional order based on the moral discourse of human dignity. Such discourse may not produce a universally agreed understanding of human dignity, but it will help to improve consensus and reduce tensions among nations of different cultures.

Let me, in conclusion, summarize my argument. The true development of human beings involves much more than mere economic growth. At its heart there must be a sense of empowerment and inner fulfilment. This alone will ensure that human and cultural values remain paramount in a world where political leadership is often synonymous with tyranny and the rule of a narrow élite. People’s participation in social and political transformation is the central issue of our time. This can only be achieved through the establishment of societies which place human worth above power and liberation above control. In this paradigm development requires democracy, the genuine empowerment of the people. When this is achieved, culture and development will naturally coalesce to create an environment in which all are valued and every kind of human potential can be realized. The alleviation of poverty involves processes which change the way in which the poor perceive themselves and their world. Mere material assistance is not enough; the poor must have the sense that they themselves can shape their own future. Most totalitarian regimes fear change but the longer they put off genuine democratic reform the more likely it is that even their positive contributions will be vitiated: the success of national policies depends on the willing participation of the people. Democratic values and human rights, it is sometimes claimed, run counter to ‘national’ culture, and all too often the people at large are seen as ‘unfit’ for government. Nothing can be further from the truth. The challenge we now face is for the different nations and peoples of the world to agree on a basic set of human values, which will serve as a unifying force in the development of a genuine global community. True economic transformation can then take place in the context of international peace and internal political stability. A rapid democratic transition and strengthening of the institutions of civil society are the sine qua non for this development. Only then will we be able to look to a future where human beings are valued for what they are rather than for what they produce.

If a mother is the heart of the Amish life, the father is the head; he plays a very significant role, spiritually and practically, in his family. Being a hands-on dad is of paramount importance to Amish men. Raising children is not considered women’s work; it is a shared task.

Truth is paramount! And this I've learned, truth is not subject to my prospective, instead, everything is subordinate to Truth.

When people die, we honor and celebrate the best parts of their character. Love, sacrifice, loyalty to family and friends, humility, joy, compassion. All of which required their denial of fleshly desires. So while our culture celebrates the gospel of self-actualization, the type of self you actualize into is still paramount.

WE’RE ALL IN RECOVERY FROM WESTERN CIVILIZATION Sooner or later, we each must address the paramount addiction in the Western and Westernized worlds: our psychological dependence on the world-view and lifestyle of Western civilization itself.6 The Western worldview says, in essence, that technological progress is the highest value, and that we were born to consume, to endlessly use and discard natural resources, other species, techno-gadgets, toys, and, often, other people, especially if they’re poor or from the global South. It’s a world of commodities, not entities; of consumers, not human beings; and economic expansion is the primary measure of progress. Profits are valued over people, money over meaning, our national entitlement over global peace and justice, “us” over “them.” This addiction to Western civilization — especially now that the Chinese, too, are hooked — is by far the most dangerous one in the world because of how rapidly and extensively it’s undermining the natural systems of Earth. Addiction to Western civilization protects us from seeing and feeling the staggering price all Earthly life pays for our consumer habit. And it protects us from having to make any radical changes in lifestyle,7 or from having to grow up, leave the “home” of our adolescent comforts, and embark upon the hazardous journey of initiation that leads to an existence that’s life enhancing, meaningful, and fulfilling. The more we live in a materialistic flatland, the more we need it in order to keep from experiencing the agony of our alienation. Each of us has the opportunity to carefully examine our lives, uncover the ways in which our addiction to Western civilization operates, and make the biggest, most courageous changes we’re capable of.

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