Pillar Of The Community Quotes

I mean, I am pretty fabulous. Am I not?' 'You're a pillar of fabulosity in the community,' I tell him.

Oh, good grief," said Vimes. "Look, it's quite simple, man. I was expected to go "At last, alcohol!", and chugalug the lot without thinking. Then some respectable pillars of the community" - he removed the cigar from his mouth and spat - "were going to find me, in your presence, too - which was a nice touch - with the evidence of my crime neatly hidden but not so well hidden that they couldn't find it." He shook his head sadly. "The trouble is, you know, that once the taste's got you it never lets go." "But you've been very good, sir," said Carrot. "I've not seen you touch a drop for -" "Oh, that," said Vimes. "I was talking about policing, not alcohol. There's lots of people will help you with the alcohol business, but there's no one out there arranging little meetings where you can stand up and say, "My name is Sam and I'm a really suspicious bastard.

where Nobby went wrong was in thinking small. He sidled into places and pinched things that weren’t worth much. If only he’d sidled into continents and stolen entire cities, slaughtering many of the inhabitants in the process, he’d have been a pillar of the community.

In trying to explain this linkage, I was inspired by a traditional African tool that has three legs and a basin to sit on. To me the three legs represent three critical pillars of just and stable societies. The first leg stands for democratic space, where rights are respected, whether they are human rights, women's rights, children's rights, or environmental rights. The second represents sustainable and equitable management and resources. And the third stands for cultures of peace that are deliberately cultivated within communities and nations. The basin, or seat, represents society and its prospects for development. Unless all three legs are in place, supporting the seat, no society can thrive. Neither can its citizens develop their skills and creativity. When one leg is missing, the seat is unstable; when two legs are missing, it is impossible to keep any state alive; and when no legs are available, the state is as good as a failed state. No development can take place in such a state either. Instead, conflict ensues.

The philosopher’s stone which turned a mobster in Newport, Kentucky into a pillar of the community in Las Vegas, Nevada was “philanthropy.

For no Reason?" "For every reason". Rie emptied her sake cup. "Let's start with how she viewed my dad. He was your typical king of the hill. We couldn't say anything growing up. I was a kid, and a girl on top of that, so he never saw me as a real person. I never even heard the guy call my mother by name. It was always Hey you. We were constantly on red alert because my dad would beat the shit out of us or break things for no reason. Of course, outside the home, he was a pillar of the community. He ran the neighborhood council, and all that. My mom was my mom, always laughing it off, running the bath for him, cleaning up after him, feeding him. She looked after both of his parents all the way to the end, too. There was no inheritance, either. Yeah, my mom was free labor - free labor with a pussy.

I want us all to have real clarity about the principles of the gospel that unite us. I want us to understand to the marrow of our bones that Jesus is the Christ, that his atonement releases us from the bondage of sin and error, that the covenants we make are eternally honored by our Heavenly Father, and that the ordinances of the gospel exist to perfect us as individuals, to purify us as a community, and to prepare us as a people for the second coming of our Lord. I want those principles to lead us the way the pillar of fire by night led the children of Israel in the wilderness. I want them to dominate our mental landscapes as the pillar of the cloud towered over them by day. I want singleness of vision when it comes to principles.

How does one undermine the framework of racial reasoning? By dismantling each pillar slowly and systematically. The fundamental aim of this undermining and dismantling is to replace racial reasoning with moral reasoning, to understand the black freedom struggle not as an affair of skin pigmentation and racial phenotype but rather as a matter of ethical principles and wise politics, and to combat the black nationalist attempt to subordinate the issues and interests of black women by linking mature black self-love and self-respect to egalitarian relations within and outside black communities. The failure of nerve of black leadership is its refusal to undermine and dismantle the framework of racial reasoning.

I was taught that punishment and shame were the logical and necessary reactions to screwing up. The benefit of punishment was that it would keep my wild and terrible natural tendencies in line. It would shame me into being better. “Justice is the firmest pillar of good government,” after all, and justice meant people had to pay for their mistakes. When something went wrong, there had to be fault. There had to be blame. There had to be pain. Now I knew I was wrong. Punishment didn’t make things better. It mucked things up even more. The father’s self-punishment did not grant him his daughter’s forgiveness. It did not whip his sins out of him. Instead, it removed him from his family by isolating him in a prison of self-loathing. Locked in this prison, he couldn’t hear what his daughter needed. He couldn’t give her what she was asking for. There was blame and pain in spades. But all of this actively prevented him from making amends, from healing his relationship with his daughter. Punishment did not ease Willow or Jeremy or the other children at Mott Haven back into their circles of friends. Punishment excludes and excises. It demolishes relationships and community. I could not believe it had taken me this long to realize that punishment is not love. In fact, it is the opposite of love. Forgiveness is love. Spaciousness is love.

...Freud's theory of self-determination...argues that human beings need three things in order to be content: They need to feel competent at what they do; they need to feel authentic in their lives; and they need to feel connected to others. He considered these three pillars--autonomy, competence, and community--to be intrinsic to human happiness.

the three pillars of self-determination—autonomy, competence, and community—and

three pillars of self-determination—autonomy, competence, and community

Pillars of the community. They believed in the future. They believed they were contributing to the future even as they took the future away.

Starshine’s greatest challenge is deciding whether a woman is too young to soothe or too old to shame. Handling the men is much easier. They may feign interest in figures and photos, but their underlying interest is for breasts and thighs. A generous smile often adds an extra zero to a check; an additional inch of exposed cleavage can clothe five Laotian children. The vast majority of these men do not expect to purchase Starshine’s favors. They are husbands, fathers, pillars of the community, the sort of upstanding middle-aged patriarchs who would rather castrate their libidos than compromise their reputations, and even if their three-digit donations could earn them a quickie with the canvasser, they would deny themselves the pleasure.

Underneath the glossy, self-congratulatory histories that white Christian churches have written about themselves—which typically depict white Christians as exemplars of democratic principles and pillars of the community—is a thinly veiled, deeply troubling past. White Christian churches have not just been complacent or complicit in failing to address racism; rather, as the dominant cultural power in the U.S., they have been responsible for constructing and sustaining a project to protect white supremacy. This project has framed the entire American story.

Society suffers when any of the pillars weakens or strengthens overly relative to the others. Too weak the markets and society becomes unproductive, too weak a democratic community and society tends toward crony capitalism, too weak the state and society turns fearful and apathetic. Conversely, too much market and society becomes inequitable, too much community and society becomes static, and too much state and society becomes authoritarian. A balance is essential!

Once, there were men who loved to see punishment. They were elected officials, businessmen, community pillars, and every kind of man in between. They loved anything that would balkanize everyone they considered beneath them. If everyone was busy fighting for their rights, fighting each other, and the men stayed together, they would always get to be in charge of everything.

A religion for a new generation of Americans raised to think of themselves both as capitalist consumers and as content creators. A religion decoupled from institutions, from creeds, from metaphysical truth-claims about God or the universe or the Way Things Are, but that still seeks—in various and varying ways—to provide us with the pillars of what religion always has: meaning, purpose, community, ritual.

Innovators and creators are persons who can to a higher degree than average accept the condition of aloneness—that is, the absence of supportive feedback from their social environment. They are more willing to follow their vision, even when it takes them far from the mainland of the human community. Unexplored spaces do not frighten them—or not, at any rate, as much as they frighten those around them. This is one of the secrets of their power—the great artists, scientists, inventors, industrialists. Is not the hallmark of entrepreneurship (in art or science no less than in business) the ability to see a possibility that no one else sees—and to actualize it? Actualizing one’s vision may of course require the collaboration of many people able to work together toward a common goal, and the innovator may need to be highly skillful at building bridges between one group and another. But this is a separate story and does not affect my basic point. That which we call “genius” has a great deal to do with independence, courage, and daring—a great deal to do with nerve. This is one reason we admire it. In the literal sense, such “nerve” cannot be taught; but we can support the process by which it is learned. If human happiness, well-being, and progress are our goals, it is a trait we must strive to nurture—in our child-rearing practices, in our schools, in our organizations, and first of all in ourselves.

In the old covenant God faithfully remained with His people, accompanying them in a pillar of fire and cloud, then dwelling among them in the tabernacle and the temple. Under the new covenant, the only temple is the believing community itself, and God dwells not only among the community corporately (Matt 18:20; 1 Cor 3:16; 2 Cor 6:16), but also in each member individually (John 14:17; Rom 8:9–11; 1 Cor 6:19). This is the overarching thesis this book seeks to establish.

My corps of attorneys will contact you in the morning wherever it is that you carry on your questionable activities. I shall warn them beforehand that they may expect to see and hear anything. They are all brilliant attorneys, pillars of the community, aristocratic Creole scholars whose knowledge of the more surreptitious forms of living is quite limited. They may even refuse to see you. A considerably lesser representative may be sent to call upon you, some junior partner whom they've taken in out of pity.

From all over the planet they came…. They came in companies and alone, with money and without, knowing and naïve. They tore themselves from warm hearths and good homes, promising to return; they fled from cold hearts and bad debts, never to return. They were farmers and merchants and sailors and slaves and abolitionists and soldiers of fortune and ladies of the night. They jumped bail to start their journey, and jumped ship at journey’s end. They were the pillars of their communities, and their communities’ dregs….

If your brand wants to succeed on social media, it is essential that you first understand that there are two different kinds of marketing: brand marketing and direct marketing. Brand marketing includes things like digital media, social media, and PR, and its primary goals are awareness and engagement. Building reputation and community are other goals.8 In contrast, the entire goal of direct marketing (also known as direct-response marketing) is to make a sale. Brand marketing lays the groundwork for direct marketing, and you need brand marketing in order to execute effective direct marketing.

Our house was made of stone, stucco, and clapboard; the newer wings, designed by a big-city architect, had a good deal of glass, and looked out into the Valley, where on good days we could see for many miles while on humid hazy days we could see barely beyond the fence that marked the edge of our property. Father, however, preferred the roof: In his white, light-woolen three-piece suit, white fedora cocked back on his head, for luck, he spent many of his waking hours on the highest peak of the highest roof of the house, observing, through binoculars, the amazing progress of construction in the Valley - for overnight, it seemed, there appeared roads, expressways, sewers, drainage pipes, "planned" communities with such names as Whispering Glades, Murmuring Oaks, Pheasant Run, Deer Willow, all of them walled to keep out intruders, and, yet more astonishing, towerlike buildings of aluminum and glass and steel and brick, buildings whose windows shone and winked like mirrors, splendid in sunshine like pillars of flame; such beauty where once there had been mere earth and sky, it caught at your throat like a great bird's talons, taking your breath away. 'The ways of beauty are as a honeycomb,' Father told us, and none of us could determine, staring at his slow moving lips, whether the truth he spoke was a happy truth or not, whether even it was truth. ("Family")

I will probably spend years at the Eye, Ear, Nose, and Throat Hospital having this attended to," Ignatius said, fingering his ear. "You may expect to receive some rather staggering medical bills each month. My corps of attorneys will contact you in the morning wherever it is that you carry on your questionable activities. I shall warn them beforehand that they may expect to see and hear anything. They are all brilliant attorneys, pillars of the community, aristocratic Creole scholars whose knowledge of the more surreptitious forms of living is quite limited. They may even refuse to see you. A considerably lesser representative may be sent to call upon you, some junior partner whom they've taken in out of pity.

CORE VALUES FOR MULTI-ETHNIC MINISTRY What were the foundational pillars upon which we stood? The gospel, not marketing, is the power of God unto salvation (Rom. 1:16). No matter what their color or culture, people are the same in their basic human need for grace, forgiveness, purpose, and hope (Jer. 17:9; Rom. 3:23). Every community with ethnic diversity needs at least one church that seeks to declare and model to its nonbelieving neighbors that we are one in Christ at the foot of the cross (Rev. 7:9-12). The rich need the poor more than the poor need the rich (Luke 6:20–23). Revivals begin in have-not communities more often than in have communities (1 Cor. 1:26). A church that showed the world great diversity coupled with great love for one another would bring great glory to God and great joy to the world (John 13:35). We wanted to become that church.

Education established the backbone for America’s great experiment in civilization; it enabled American industry, commerce, and military to thrive and supplied the intellectual reagent to spur the growth of the American social consciousness that paved the road to eliminate the vestiges of discrimination that tainted this hallowed ground. Education bridges communities together and provides reinforcement to generations of families. Formal edification is worthless unless we also develop our spiritual pillars in a manner that enables a great civilization to deploy its enhancement in technology to improve the health and general welfare of all people.

Neither ritual decisions nor political leadership constitutes the main task of halakhic man. Far from it. The actualization of the ideals of justice and righteousness is that pillar of fire which halakhic man follows, when he, as a rabbi and teacher in Israel, serves his community.

As government, and strong rods for the exercise of it, are necessary to preserve public societies from dreadful and fatal calamities arising from among themselves; so no less requisite are they to defend the community from foreign enemies. As they are like the pillars of a building, so they are also like the walls and bulwarks of a city: they are under God the main strength of a people in a time of war and the chief instruments of their preservation, safety and rest.

While homeschooling, we host the power to truly raise empathetic, charitable, pillars of the community.

was easy enough to imagine an ennobled Nobbs. Because where Nobby went wrong was in thinking small. He sidled into places and pinched things that weren’t worth much. If only he’d sidled into continents and stolen entire cities, slaughtering many of the inhabitants in the process, he’d have been a pillar of the community.

well-nurtured plants . . . pillars. The royal interest of this psalm in conjunction with the reference to a palace might conjure an image of flourishing civic projects. The splendor of a palace and city was enhanced by ornamental gardens. The Assyrian king Sennacherib (c. 700 BC) boasted that he adorned the city of Nineveh with a “great park” containing all kinds of herbs and fruit trees, and that he allotted plots of land for the people to plant orchards. In addition, he developed an elaborate irrigation system to keep the plantings lush. Similarly, fine architecture was a credit to any monarch who experienced success in his reign. Sennacherib spoke of the elaborate portico of his palace with copper and cedar pillars to support the grand doors. Such pillars were sometimes carved in human shape. This psalm draws on such images to describe the blessing of offspring who flourish as the most important pride of any community (see notes on 127:1, 4–5).

The value of double-entry bookkeeping, therefore, wasn’t merely in dry efficiency. The ledger came to be viewed as a kind of moral compass, whose use conferred moral rectitude on all involved with it. The merchant was pious, the banker had sanctity—three popes in the sixteenth and seventeenth centuries came from the Medici family—and the trader discharged his business with veneration. Businessmen, previously mistrusted, became moral, upstanding pillars of the community.

A pillar of the community, Lady Caroline was chair of the local Women’s Institute, a magistrate, a prison visitor, church warden, district commissioner of the Pony Club, wife to Sir Reggie Backhouse (eighty-two, as far as he could recall), and mother to two daughters.

And thus I wonder about so many gay men I’ve met since, pillars of the community, out to everyone else but Mom, who still refer to their lovers as something between a roommate and a valet. Just who is being protected here, and who thinks queer is wrong?

Building trust and nurturing legitimacy on both sides of the police/citizen divide is not only the first pillar of this task force’s report but also the foundational principle underlying this inquiry into the nature of relations between law enforcement and the communities they serve.

Yet it does suggest that our notion of Philemon as a “private individual” or of his handling of the Onesimus situation as a “private matter” needs rethinking. We may be injecting into the first-century Christian community a contrast of “private” versus “public” that was simply not present there. Indeed, we will suggest that one of the enduring and extremely relevant teachings of Philemon is the degree to which Christians are bound to one another in all their activities through their common faith. Paul

A month before the Treasure Fleet's maiden voyage, at the age of thirty-four, Zheng He commissioned an epitaph inscribed on a stone pillar over his father's grave in Yunnan province. He worshiped his father, who had died in battle. The epitaph, one of only three known testimonials from the admiral, described his father's character: 'He was content as an ordinary commoner, but he was brave and decisive in his ordinary life. There was no one in this community who did not look up to him. When he encountered the unfortunate, including widows, orphans, and others with no one to rely on, he routinely offered protection and aid. He cherished the bestowal of extraordinary favours. By nature, he was fond of doing good.' This revelation of a softer version of manhood as the ideal in much of Asia provided another piece of the answer to the question of how Westerners came to perceive Asians as less masculine.

Whatever its origins, the psychology of sacredness helps bind individuals into moral communities.42 When someone in a moral community desecrates one of the sacred pillars supporting the community, the reaction is sure to be swift, emotional, collective, and punitive. To

When someone in a moral community desecrates one of the sacred pillars supporting the community, the reaction is sure to be swift, emotional, collective, and punitive.

I would, from time to time, sit in the humble homes of black people in that city who were entering their tenth decade of life. These people were profound. Their homes were filled with the emblems of honorable life-citizenship awards, portraits of husbands and wives passed away, several generations of children in cap and gown. And they had drawn these accolades by cleaning big houses and living in one-room Alabama shacks before moving to the city. And they had done this despite the city, which was supposed to be a respite, revealing itself to simply be a more intricate specimen of plunder. They had worked two and three jobs, put children through high school and college, and become pillars of their community. I admired them, but I knew the whole time that I was encountering merely the survivors, ones who’d endured the banks and their stone-faced contempt, the realtors and their fake sympathy – ‘I’m sorry, that house just sold yesterday’ – the realtors who steered them back towards ghetto blocks or blocks earmarked to be ghettos soon, the lenders who found this captive class and tried to strip them of everything they had. In those homes I saw the best of us but behind each of them I knew that there were so many millions gone.

All Of The Dreamers From your tower of ivory I hear you rattle your jewellery But in a hard bitten irony You’re a pillar of the community When you come down to the barrio Get a feel for the people’s scenario It’s a Grande opportunity To steal a march on the enemy Now all of the dreamers Jumpin at shadows in the dark Follow the leaders Don’t follow the leaders into the dark Down in the night it gets so cold Under the shadow that you’ve thrown The disciples stand at dawn Wait for the world to be reformed I never promised you the world I just followed it round as it untwirls So I string you up and along With all of the dreamers... So you speak out loud like a libertine But you’re just another cog in the great machine But in a cold bitter irony You’re a hero of the community When you come down to the barrio You get a feel of the people’s scenario It’s a last opportunity To steal a march on the enemy Now all of the dreamers Jumpin at shadows in the dark Follow the leaders Don’t follow the leaders into the dark Down in the night it gets so cold Under the shadow that you’ve thrown The disciples stand at dawn Wait for the world to be reformed I never promised you the world I just followed it round as it untwirls So I string you up and along And along with all of the dreamers... So I string you up and along With all of the dreamers... All of the dreamers All of the dreamers

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

Their case was summed up by British Defense Minister Malcolm Rifkind, who, in November 1994, argued the need for “an Atlantic Community,” resting on four pillars: defense and security embodied in NATO; “shared belief in the rule of law and parliamentary democracy”; “liberal capitalism and free trade”; and “the shared European cultural heritage emanating from Greece and Rome through the Renaissance to the shared values, beliefs and civilization of our own century.

Executive decisions for these organizations’ actions will be made by about five hundred people. They will be good people. Patriotic politicians, concerned for the fate of their beloved nation’s citizens; conscientious hard-working corporate executives, fulfilling their obligations to their board and their shareholders. Men, for the most part; family men for the most part: well-educated, well-meaning. Pillars of the community. Givers to charity. When they go to the concert hall of an evening, their hearts will stir at the somber majesty of Brahms’s Fourth Symphony. They will want the best for their children.

Key Takeaways It’s the community that leads you to the problem, which leads you to the product, which leads you to your business. Once you’ve found community-you fit, start contributing with the intention of becoming a pillar in that community. Pick the right problem (it’s probably one you have), and confirm that others have it. Then confirm you have business-you fit too. When in doubt, always go back to the community. They will help you keep going and ultimately succeed.

The headline of a comprehensive exposé in The Guardian expressed the global shock among the scientific community at the rank corruption by scientific publishing’s most formidable pillars: “The Lancet has made one of the biggest retractions in modern history. How could this happen?”94 The Guardian writers openly accused The Lancet of promoting fraud: “The sheer number and magnitude of the things that went wrong or missing are too enormous to attribute to mere incompetence.” The Guardian commented, “What’s incredible is that the editors of these esteemed journals still have a job—that is how utterly incredible the supposed data underlying the studies was.” The capacity of their Pharma overlords to strong-arm the world’s top two medical journals, the NEJM and The Lancet, into condoning deadly research95,96 and to simultaneously publish blatantly fraudulent articles in the middle of a pandemic, attests to the cartel’s breathtaking power and ruthlessness. It is no longer controversial to acknowledge that drug makers rigorously control medical publishing and that The Lancet, NEJM, and JAMA are utterly corrupted instruments of Pharma. The Lancet editor, Richard Horton, confirms, “Journals have devolved into information laundering operations for the pharmaceutical industry.”97 Dr. Marcia Angell, who served as an NEJM editor for 20 years, says journals are “primarily a marketing machine.”98 Pharma, she says, has co-opted “every institution that might stand in its way.”99,100 Cracking Down on HCQ to Keep Case Fatalities High Referring to the Lancet Surgisphere study during a May 27 CNN interview, Dr. Fauci stated on CNN about hydroxychloroquine,

We can share hope with others. It's a powerful pillar in my life. In other words: Hope is not merely one person's dream in isolation. From the very beginning of human life on earth, hope has been a currency we can give and receive.

invitation to explore self, community, and world to better align ourselves with both the voices of wisdom around us and our own deepest knowing. It is offered in the trust that curiosity leads to discovery, which leads to understanding, which leads to benevolent acts. What the world needs now! Your exploration will be both personal and communal, for while we experience the journey as individuals, it naturally connects us to the wider world of relationships, shared community, and global concerns in which we are all embedded. This book is meant as a guide for the journey of discovery ahead. It is based

Perhaps a message will be revealed, gently urging you forward to recognize your unique gifts and to bring them into the community of life.

The headline of a comprehensive exposé in The Guardian expressed the global shock among the scientific community at the rank corruption by scientific publishing’s most formidable pillars: “The Lancet has made one of the biggest retractions in modern history. How could this happen?”94 The Guardian writers openly accused The Lancet of promoting fraud:

There’s a certain mystique about a priest’s uniform; black slacks, black shirt, and Roman collar that evokes different responses from different people—sometimes reverence, other times disdain. Being perceived as a pillar of the community can be a heady experience for a new priest, and one’s ego needs to be checked continually. The collar can also be an aphrodisiac for certain women, single or married, who are attracted to and flirt with the “unattainable” priest.

The biblical King David was also a sacred shepherd. His sensual and ecstatic songs of earthly love, so untypical of the Bible, derive from the ancient love rites of the shepherd king and the Goddess—her Canaanite names were Asherah, Astarte, Ashtoreth. The settled people of the Old Testament, like everyone else in the Near East, practiced Goddess worship. The Old Testament is the record of the conquest and massacre of these Neolithic people by the nomadic Hebrews, followers of a Sky God, who then set up their biblical God in the place of the ancient Goddess. The biblical Hebrews were a nomadic pastoral and patriarchal people, tribes of sheepherders and warriors who invaded land belonging to the matriarchal Canaanites. Both Hebrews and Canaanites were Semitic people. The Canaanites lived in agricultural communities and worshiped the orgiastic-ecstatic Moon Mother Astarte. As Old Testament stories relate, the Hebrews sacked, burned, and destroyed village after village belonging to the Canaanites, massacring or enslaving the people—a series of brutal invasions and slaughters described typically by theologians and preachers as “a spiritual victory.” In this way the Hebrews established themselves on the land, along with the worship of their Sky-and-Thunder God Yahweh (Jehovah), calling themselves his “chosen people.” Yahweh’s male prophets and priests, however, despite their political victory over the Canaanites, had to carry on a continuous struggle and fulmination against their own people, who kept “backsliding” into worship of the Great Mother, the Goddess of all their Near Eastern neighbors. For she had originally been the Goddess of the Hebrews themselves. This constant fight against matriarchal religion and custom is the primary theme of the Old Testament. It begins in Genesis, with the takeover of the Goddess’s Garden of Immortality by a male God, and the inversion of all her sacred symbols—tree, serpent, moon-fruit, woman—into icons of evil. Of the two sons of Eve and Adam, Cain was made the “evil brother” because he chose settled agriculture (matriarchal)—the “good brother” Abel was a nomadic pastoralist (patriarchal). The war against the Goddess is carried on by the prophets’ rantings against the “golden calf,” the “brazen serpents,” the “great harlot” and “Whore of Babylon” (the Babylonian Goddess Ishtar), against enchantresses, pythonic diviners, and those who practice witchcraft. It is in the prophets’ war against the Canaanite worship of “stone idols”—the Triple Moon Goddess worshiped as three horned pillars, or menhirs. One of her shrines was on Mount Sinai, which means “Mountain of the Moon.” Moses was commanded by “the Lord” to go forth and destroy these “idols”—who all had breasts. We are told monotheism began with the Jews, that it was the great “spiritual invention” of the religious leader Moses. This is not so. The worship of one God, like everything else in religion, began with the worship of the Goddess. Her universality has been duly noted by everyone who has ever studied the matter. “Monotheism, once thought to have been the invention of Moses or Akhnaton, was worldwide in the prehistoric and early historic world,” i.e., throughout the Paleolithic and Neolithic ages. As E. O. James wrote in The Cult of the Mother Goddess, “It seems that Evans was correct when he affirmed that it was a ‘monotheism in which the female form of divinity was supreme.” The original monotheism of the Goddess is perhaps most clearly shown by the fact that, in Elizabeth Gould Davis’s words, “Almighty Yahweh, the god of Moses and the later Hebrews, was originally a goddess.” His name, Iahu ’anat, derives from that of the Sumerian Goddess Inanna.

the French wanted to strengthen the intergovernmental elements, in particular the European Council; the Germans wanted to move towards a federal system by strengthening the Parliament. So they could hardly speak with one voice about it. Thatcher wanted neither and, though she accepted the existing EPC, she did not want the EC institutions to have a hand in it. While Germany envisaged that foreign policy would move towards becoming a Community competence, France too opposed the idea; and the outcome was the intergovernmental ‘second pillar’ for the Common Foreign and Security Policy (CFSP).

That’s a risk, isn’t it? Perhaps the murderer is a fine, upstanding pillar of his community who was equally misguided.

For lack of a better term, we might refer to the process as building a sense of community—that is, a sense of common cause between the company, its employees, its customers, and suppliers. That sense of community rests on three pillars. The first is integrity—the knowledge that the company is what it appears, and claims, to be. It does not project a false image to the world. The second pillar is professionalism—the company does what it says it’s going to do. It can be counted on to make good on its commitments. The third pillar is the one we’ve been discussing—the direct, human connection, the effect of which is to create an emotional bond, based on mutual caring.

Indeed, as we will see in the book, healthy communities are essential for sustaining vibrant market democracies. This is perhaps why authoritarian movements like fascism and communism try to replace community consciousness with nationalist or proletarian consciousness.

Eurosclerosis was the term German economist Herbert Giersch used to describe Europe’s slow growth and high unemployment, brought about by the postwar accumulation of regulations and social protections.

Three important impediments to a unified European market were a plethora of rules and regulations that differed across countries, impediments to the movement of firms and labor across countries, and currency fluctuation. In a series of negotiated agreements, starting with the Single European Act in 1986, the Maastricht Treaty in 1991, and the Treaty of Amsterdam in 1997, much of Europe agreed to merge into a Union which would implement the four freedoms—the freedom of movement of goods, services, people, and capital across the borders of the signatories. They agreed to a common European citizenship, over and above national citizenship. In addition, a subset of the countries decided to adopt a common currency, the euro.

As wages in domestic currency rose faster in France and Southern Europe compared to Germany, they needed a steady depreciation of their exchange rate in order to retain competitiveness. Corporations disliked having to manage the resulting exchange rate volatility

As economist Alan Blinder has argued, all impersonal services that can be delivered electronically at a distance, with little or no degradation in quality, are potentially vulnerable.16 What will be harder to replace are human creativity, customization, and human empathy.

When the proximate community is dysfunctional, alienated individuals need some other way to channel their need to belong.4 Populist nationalism offers one such appealing vision of a larger purposeful imagined community—whether it is white majoritarianism in Europe and the United States, the Islamic Turkish nationalism of Turkey’s Justice and Development Party, or the Hindu nationalism of India’s Rashtriya Swayamsevak Sangh.

It is populist in that it blames the corrupt elite for the condition of the people. It is nationalist in that it anoints the native-born majority group in the country as the true inheritors of the country’s heritage and wealth. Populist nationalists identify minorities and immigrants—easily identifiable targets and the supposed favorites of the elite establishment—as usurpers, and blame foreign countries for keeping the nation down. These fabricated adversaries are necessary to the populist nationalist agenda, for there is often little else to tie the majority group together.

Even outside the EEC, global trade grew as new multilateral organizations like the General Agreement on Trade and Tariffs pushed for lower import tariffs across the world. The IMF helped, monitoring exchange rates so that no country attempted to get an undue advantage from the increased openness by depreciating its exchange rate and exporting more—the “beggar-thy-neighbor” strategy that was much feared during the Great Depression.

Two of the pillars I focus on are the usual suspects, the state and markets. Many forests have been consumed by books on the relationship between the two, some favoring the state and others markets.

While the populist nationalists raise important questions, the world can ill afford their shortsighted solutions. Populist nationalism will undermine the liberal market democratic system that has brought developed countries the prosperity they enjoy. Within countries, it will anoint some as full citizens and true inheritors of the nation’s patrimony while the rest are relegated to an unequal, second-class status. It risks closing global markets down just when these countries are aging and need both international demand for their products and young skilled immigrants to fill out their declining workforces. It is dangerous because it offers blame and no real solutions, it needs a constant stream of villains to keep its base energized, and it moves the world closer to conflict rather than cooperation on global problems.

The first victims of a political search for scapegoats are those who are visible, easily demonized, but powerless to defend themselves. The illegal immigrant or the foreign worker do not vote, but they are essential to the economy—the former because they often do jobs no one else will touch in normal times, and the latter because they are the source of the cheap imports that have raised the standard of living for all, but especially those with low incomes. There has to be a better way . . .”9

Finally, the people in industrial democracies, engaged in their communities and thereby organized socially and politically, enforce the necessary separation between markets and the state through their democratic voice. They do so because they want sufficient political and economic competition that the economy does not descend into authoritarianism or cronyism.

We have elected someone as president of the United States whose first instincts are to twist and distort truth to his advantage, to generate financial benefit to himself and his family, and, in so doing, to demean the values this country has traditionally stood for. He has set a new low bar for ethics and morality. He has caused damage to our societal and political fabric that will be difficult and will require time to repair. And, close to my heart, he has besmirched the Intelligence Community and the FBI—pillars of our country—and deliberately incited many Americans to lose faith and confidence in them. While he does this, he pointedly refuses to acknowledge the profound threat posed by Russia,

The state, burdened with debt and large entitlement promises made in happier times, is strapped for funds. It is also paralyzed in many countries, with discredited establishment parties at each other’s throat, and challenged by radicals of all kinds. In the meantime, technology rolls on, threatening to automate many more jobs, while not yet producing the growth that will help address society’s difficulties. With society’s values having turned more individualistic, and with little empathy available to paper over differences in already diverse societies, there is none to spare for new immigrants. Nevertheless, population aging is already shrinking labor forces in many countries, so they may well need to encourage immigration. And even as countries turn inwards, bent by the weight of domestic problems, there are very visible signs that climate change, which will require global cooperation to a degree we have never seen before, is upon us. We need to act now, both domestically and internationally, but the will and ability to act is weak.

Michel Cukiermann, my son-in-law: heir of suffering, pillar of the community, contemporary stand-in for the sons of Abraham, disciple of Moses.

Dr. Martin Luther King Jr. said, “The arc of the moral universe is long but it bends towards justice.” When seen over short stretches, it seems that history repeats, that racism and militant nationalism erupt periodically in the world to sow hatred and spawn conflict. Yet the society that experiences these movements is not the same, it trends toward being more tolerant, more respectful, and more just. Around that trend line, we do go up and down. We may be down today, and we have a long way to go, but the distance we have come should give us hope. Let us not let the future surprise us. Instead, let us shape it.

They were part of an international community of scholars .... There was an atmosphere of feverish excitement among them as they discovered and explored the treasure-house of Arab learning, and they had casually welcomed Jack as a student: they admitted into their circle anyone who understood what they were doing and shared their enthusiasm for it.

The third pillar of the Bedu economy was khuwa. This was essentially tribute or protection money paid to strong tribes for security by weak tribes, travelers, and settled communities. Once you paid khuwa, you had a sponsor in the tribe who was obliged to protect you.

Daniel Patrick Moynihan once quipped “If you want to build a great city, create a great university and wait 200 years.”11

Without any hard evidence, I’m not going to arrest him. That’s just the way it is. He’s a respected pillar of this community, and there is too much at stake.

When they tend to the pillars of their own self-worth, they can positively contribute to the self-worth of others in their community,

The more explicit and one-off the transaction, the more unrelated and anonymous the parties to the transaction, and the larger the set of participants who can transact with one another, the more the transaction approaches the ideal of a market transaction. The more implicit the terms of the transaction, the more related the parties who transact, the smaller the group that can potentially transact, the less equal the exchange, the broader the range of transactions and the more repetitive transactions are over time between the same parties, the more the transactions approach a relationship. The thicker the web of relationships tying a group of individuals together, the more it is a community. In a sense, the community and the market are two ends of a continuum.

In all, at least three dozen Lithuanian immigrants with ties to the Nazi massacres there found sanctuary in the United States beginning in the 1950s, clustered in Florida, Massachusetts, and Illinois. With U.S. immigration policies wide open to immigrants from the Nazi-occupied “captive nations” in the Baltics, these men had little difficulty getting into America, hiding themselves among thousands of legitimate war refugees from the region. More than a dozen of them came from a single Nazi-controlled battalion in Lithuania that carried out a string of massacres in the region that were considered brutal even by Third Reich standards. Resettled in America, these Nazi collaborators from Lithuania were now American success stories: leaders of their churches, pillars of their communities, exemplars for other U.S. immigrants.

West Germany, even after absorbing the migrants fleeing East Germany, had yet more jobs to fill, and in the 1960s signed agreements with Greece, Morocco, Portugal, Spain, Tunisia, Turkey, and Yugoslavia whereby they would send “guest” workers to West Germany, on condition they would eventually return. In 1973, foreign workers were one-eighth of the labor force in Germany. France was not far behind, with 2.3 million foreign workers, or 11 percent of the labor force. Many of these were employed for childcare, as cooks, and as custodians.20 England drew immigrants from the Caribbean and South Asia, including those expelled by Idi Amin from East Africa.

I’m a pillar of the community, bitch. And you’re no longer welcome on my land.

Somewhere on the road to globalization, Porter said, the self-image of business as a pillar of community had yielded to a self-image of “We’re global now, and that’s no longer our problem.

I was acutely conscious of the pressure to "adapt" and to absorb the values of the "tribe"--family, community, and culture. It seemed to me that what was asked was the surrender of my judgement and also my conviction that my life and what I made of it was of the highest possible value. I saw my contemporaries surrendering and losing their fire--and, sometimes in painful, lonely bewilderment, I wanted to understand why. Why was growing up equated with giving up?

Almost all the prosperity of a public society and civil community does, under God, depend on their rulers. They are like the main springs or wheels in a machine that keep every part in their due motion, and are in the body politic, as in the vitals in the body natural, and as the pillars and the foundation in a building.

These strongly Aristotelian attitudes, which still dominate many societies today, reflected a suspicion of the middleman. They were thought to make money not by adding intrinsic value to the traded item, but by moving goods or money to areas of shortage, or even, many believed, by creating the shortage in the first place.

In the early 1980s, the Reagan administration tasked the National Commission on Excellence in Education to assess the quality of schools. In its widely read report entitled A Nation at Risk, the commission asserted, “If an unfriendly foreign power had attempted to impose on America the mediocre educational performance that exists today, we might well have viewed it as an act of war. As it stands, we have allowed this to happen to ourselves.” It deplored “the rising tide of mediocrity” in schools, as “more and more young people [graduated] from high school ready neither for college nor for work.”27 Much of this is still true today.