Power Of Restraint Quotes

What good is power when you're too wise to use it?

When you give yourself to me, completely, I will bite you. Until then, my love, I will only nibble on you.”~Cole

Of all manifestations of power, restraint impresses men the most.

You can't have pride without humility. Aggression without tolerance. Strength without compassion. Power without restraint.

Malcolm: A karate master does not kill people with his bare hands. He does not lose his temper and kill his wife. The person who kills is the person who has no discipline, no restraint, and who has purchased his power in the form of a Saturday night special. And that is why you think that to build a place like this is simple. Hammond: It was simple. Malcolm: Then why did it go wrong?

Women matter. Women are half of us. When you raise every woman to believe that we are insignificant, that we are broken, that we are sick, that the only cure is starvation and restraint and smallness; when you pit women against one another, keep us shackled by shame and hunger, obsessing over our flaws rather than our power and potential; when you leverage all of that to sap our money and our time—that moves the rudder of the world. It steers humanity toward conservatism and walls and the narrow interests of men, and it keeps us adrift in waters where women’s safety and humanity are secondary to men’s pleasure and convenience.

I look forward to a future in which our country will match its military strength with our moral restraint, its wealth with our wisdom, its power with our purpose

Mastering the art of seduction gives one a great power, and like any power, it's to be wielded with responsibility; a man who wields the art of seduction without a sense of responsibility and restraint is a walking proximity bomb of viral epidemics, needless procreation, heartbroken families, and shattered dreams.

Some thought magic came from the mind, others the soul, or the heart, or the will. But Kell knew it came from the blood. Blood was magic made manifest. There it thrived. And there it poisoned. Kell had seen what happened when power warred with the body, watched it darken in the veins of corrupted men, turning their blood from crimson to black. If red was the color of magic in balance—of harmony between power and humanity—then black was the color of magic without balance, without order, without restraint. As an Antari, Kell was made of both, balance and chaos; the blood in his veins, like the Isle of Red London, ran a shimmering, healthy crimson, while his right eye was the color of spilled ink, a glistening black.

Did someone actually have to do bad things to be a bad boy, or was it all about the potential? If it was the potential that counted, then maybe it was the restraint that was so sexy, knowing that he could do something dangerous and powerful but had the restraint not to.

Common man's patience will bring him more happiness than common man's power.

Tyrannies have long lists of rights. What they do not have is structural restraints on the power of government.

Kissing Jack was like kissing a slumbering lion. He barely moved, but I could sense the raw power behind his restraint.

She kept her stare locked on his as she let go of his face and slowly, making sure he understood every step of the way,tilted her head back until her throat was arched and bared before him. "Aelin," he breathed. Not in reprimand or warning, but... a plea. It sounded like a plea. He lowered his head to her exposed neck and hovered a hair's breath away. She arched her neck farther, a silent invitation. Rowan let out a soft groan and grazed his teeth against her skin. One bite, one movement, was all it would take for him to rip out her throat. His elongated canines slid along her flesh-gently, precisely. She clenched the sheets to keep from running her fingers down on his bare back and drawing him closer. He braced one hand beside her head, his fingers twining in her hair. "No one else," she whispered. "I would never allow anyone else at my throat." Showing him was the only way he'd understand that trust, in a manner that only the predatory, Fae side of him would comprehend. "No one else," she said again. He let out another low groan, answer and confirmation and request, and the rumble echoed inside her. Carefully, he closed his teeth over the spot where her lifeblood thrummed and pounded, his breath hot on her skin. She shut her eyes, every sense narrowing on that sensation, on the teeth and mouth at her throat, on the powerful body trembling with restraint above hers. His tongue flicked against her skin. She made a small noise that might have been a moan, or a word, or his name. He shuddered and pulled back, the cool air kissing her neck. Wildness-pure wildness sparked in those eyes.

To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government; that is, to temper together these opposite elements of liberty and restraint in one work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

There is a drowsy state, between sleeping and waking, when you dream more in five minutes with your eyes half open, and yourself half conscious of everything that is passing around you, than you would in five nights with your eyes fast closed, and your senses wrapt in perfect unconsciousness. At such time, a mortal knows just enough of what his mind is doing, to form some glimmering conception of its mighty powers, its bounding from earth and spurning time and space, when freed from the restraint of its corporeal associate.

The system of patriarchy can function only with the cooperation of women. This cooperation is secured by a variety of means: gender indoctrination; educational deprivation; the denial of women of knowledge of their history; the dividing of women, on from another, by defining "respectability" and "deviance" according to women's sexual activities; by restraints and outright coercion; by discrimination in access to economic resources and political power; and by awarding class privileges to conforming women.

Maybe the greatest power of all is the power of restraint.

Rest shows us who God is. He has restraint. Restraint is refraining from doing everything that one has the power to do. We must never mistake God's restraint for weakness. The opposite is true. God shows restraint; therefore, restraint is holy.

It is man who kills, man who creates or suffers injustice; it is no longer man who, having lost all restraint, shares his bed with a corpse. Whoever waits for his neighbor to die in order to take his piece of bread is, albeit guiltless, further from the model of thinking man than the most primitive pigmy or the most vicious sadist".

When economic power desires to be left alone it uses the philosophy of laissez faire to discourage political restraint upon economic freedom. When it wants to make use of the police power of the state to subdue rebellions and discontent in the ranks of its helots, it justifies the use of political coercion and the resulting suppression of liberties by insisting that peace is more precious than freedom and that its only desire is social peace.

But as the word satyagraha implies, Gandhi’s passivity was not weakness at all. It meant focusing on an ultimate goal and refusing to divert energy to unnecessary skirmishes along the way. Restraint, Gandhi believed, was one of his greatest assets. And it was born of his shyness: I have naturally formed the habit of restraining my thoughts. A thoughtless word hardly ever escaped my tongue or pen. Experience has taught me that silence is part of the spiritual discipline of a votary of truth. We find so many people impatient to talk. All this talking can hardly be said to be of any benefit to the world. It is so much waste of time. My shyness has been in reality my shield and buckler. It has allowed me to grow. It has helped me in my discernment of truth.

Tragedy of the Commons: while each person can agree that all would benefit from common restraint, the incentives of the individuals are arrayed against that outcome.

What is the use of fine feelings when pitted against the power of instinct? And what chance does modest restraint have against that of natural desire?

Murder was deeply human. A person was killed and a person killed. And what powered the final thrust wasn't a whim, wasn't an event. It was an emotion. Something once healthy and human had become wretched and bloated and finally buried. But not put to rest. It lay there, often for decades, feeding on itself, growing and gnawing, grim and full of grievance. Until it finally broke free of all human restraint. Not conscience, not fear, not social convention could contain it. When that happened, all hell broke loose. And a man became a monster.

You will continue to suffer if you have an emotional reaction to everything that is said to you. True power is sitting back and observing things with logic. True power is restraint. If words control you that means everyone else can control you. Breathe and allow things to pass.

The power of attention is much greater than the force of self-restraint.

If red was the color of magic in balance—of harmony between power and humanity—then black was the color of magic without balance, without order, without restraint.

Putting down the power right from the whistle would be ugly and brutal, but it would get the job done. He wanted to tell her that, but this was the thing with coaching: you had to step back at exactly the moment you ached to step forward.

You know what's wrong with scientific power?... It's a form of inherited wealth... Most kinds of power require a substantial sacrifice by whoever wants the power. There is an apprenticeship, a discipline lasting many years. Whatever kind of power you want. President of the company. Black belt in karate. Spiritual Guru. Whatever it is you seek, you have to put in the time, the practice, the effort. You must give up a lot to get it. It has to be very important to you. And once you have attained it, it is your power. It can't be given away: it resides in you. It is literally the result of your discipline. Now, what is interesting about this process is that, by the time someone has acquired the ability to his with his bare hands, he has also matured to the point where he won't use it unwisely. So that kind of power has a built-in control. The discipline of the getting the power changes you so that you won't abuse it. But scientific power is like inherited wealth: attained without discipline. You read what others have done, and you take the next step... There is no discipline... no mastery: old scientists are ignored. There is no humility before nature... A karate master does not kill people with his bare hands. He does not lose his temper and kill his wife. The person who kills is the person who has no discipline, no restraint, and who has purchased his power in the form of a Saturday night special. And that is the kind of power that science fosters, and permits.

Hornergy' is Zen's term for the indomitable athletic edge powered by sexual restraint. The basketball, baseball and football teams haven't had a winning season in years. The table-tennis team, however, is undefeated.

As the day light left the city that night, the streetlamps were not up to anything like their usual candle-power. It was difficult to make anything out clearly. Ordinary social restraints were apt to be defective or not there at all. The screaming that went on all night, ignored as background murmur during the day, now, absent the clamor of street traffic, had taken on urgency and despair – a chorale of pain just about to pass from its realm of the invisible into something that might actually have to be dealt with. Figures which late at night appeared only in levels of grey were now seen to possess color, not the fashionable shades of daytime but blood reds, morgue yellows, and poison greens.

The more you remember your goals and respect your restraint, the less power your negative feelings will have to shape your actions and reduce your self-respect. You can’t control your negativity, but you can keep it from controlling you.

The spread of religious fundamentalism throughout the world right now is men retrenching to undo the civil and social advances of women; to reestablish male power as a fundamental reality by reestablishing gender as an absolute. This requires rigorous tightening of restraints on male sexual behavior as well as intensifying civil and sexual controls on women.

Power is fine. Restraint is better. Technology saves some. Compassion saves all.

If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest. Unselfishness is more paying, only people have not the patience to practice it. It is more paying from the point of view of health also. Love, truth, and unselfishness are not merely moral figures of speech, but they form our highest ideal, because in them lies such a manifestation of power. In the first place, a man who can work for five days, or even for five minutes, without any selfish motive whatever, without thinking of future, of heaven, of punishment, or anything of the kind, has in him the capacity to become a powerful moral giant. It is hard to do it, but in the heart of our hearts we know its value, and the good it brings. It is the greatest manifestation of power — this tremendous restraint; self-restraint is a manifestation of greater power than all outgoing action.

The absence of effective State, and, especially, national, restraint upon unfair money-getting has tended to create a small class of enormously wealthy and economically powerful men, whose chief object is to hold and increase their power. The prime need to is to change the conditions which enable these men to accumulate power which it is not for the general welfare that they should hold or exercise. We grudge no man a fortune which represents his own power and sagacity, when exercised with entire regard to the welfare of his fellows. Again, comrades over there, take the lesson from your own experience. Not only did you not grudge, but you gloried in the promotion of the great generals who gained their promotion by leading their army to victory. So it is with us. We grudge no man a fortune in civil life if it is honorably obtained and well used. It is not even enough that it should have been gained without doing damage to the community. We should permit it to be gained only so long as the gaining represents benefit to the community.

When you raise every woman to believe that we are insignificant, that we are broken, that we are sick, that the only cure is starvation and restraint and smallness; when you pit women against one another, keep us shackled by shame and hunger, obsessing over our flaws rather than our power and potential; when you leverage all of that to sap our money and our time—that moves the rudder of the world. It steers humanity toward conservatism and walls and the narrow interests of men, and it keeps us adrift in waters where women’s safety and humanity are secondary to men’s pleasure and convenience.

Ahimsa is a comprehensive principle. We are helpless mortals caught in the conflagration of himsa. The saying that life lives on life has a deep meaning in it. Man cannot for a moment live without consciously or unconsciously committing outward himsa. The very fact of his living - eating, drinking and moving about - necessarily involves some himsa, destruction of life, be it ever so minute. A votary of ahimsa therefore remains true to his faith if the spring of all his actions is compassion, if he shuns to the best of his ability the destruction of the tiniest creature, tries to save it, and thus incessantly strives to be free from the deadly coil of himsa. He will be constantly growing in self-restraint and compassion, but he can never become entirely free from outward himsa. Then again, because underlying ahimsa is the unity of all life, the error of one cannot but affect all, and hence man cannot be wholly free from himsa. So long as he continues to be a social being, he cannot but participate in the himsa that the very existence of society involves. When two nations are fighting, the duty of a votary of ahimsa is to stop the war. He who is not equal to that duty, he who has no power of resisting war, he who is not qualified to resist war, may take part in war, and yet wholeheartedly try to free himself, his nation and the world from war.

This idea that grace will cause people to sin without restraint is from the pit of hell. You cannot be under grace and not be holy any more than you can be underwater and not be wet! It is being under grace that gives you the power to live a victorious life.

Another threat, less overt but no less basic, confronts liberal democracy. More directly linked to the impact of technology, it involves the gradual appearance of a more controlled and directed society. Such a society would be dominated by an elite whose claim to political power would rest on allegedly superior scientific knowhow. Unhindered by the restraints of traditional liberal values, this elite would not hesitate to achieve its political ends by using the latest modern techniques for influencing public behavior and keeping society under close surveillance and control. Under such circumstances, the scientific and technological momentum of the country would not be reversed but would actually feed on the situation it exploits. … Persisting social crisis, the emergence of a charismatic personality, and the exploitation of mass media to obtain public confidence would be the steppingstones in the piecemeal transformation of the United States into a highly controlled society.

Just punishment, which observes restraints, is different from revenge, which knows no limits.

It dawned upon me that fasting could be made as powerful a weapon of indulgence as of restraint

Love without restraint makes one saint and the other faint; the sweetest face and the tenderest embrace bring the sun to every place in such grace.

The capacity for empathy and self-restraint will serve us powerfully, not only in our external wars but in the conflicts within our own hearts.

Such power there is in clear-eyed self-restraint.

The power of restraint is the greatest display of power.

Freedom then is not what Sir Robert Filmer tells us, O. A.8 55, “a liberty for every one to do what he lists, to live as he pleases, and not to be tied by any laws.” But freedom of men under government is to have a standing rule to live by, common to every one of that society, and made by the legislative power erected in it; a liberty to follow my own will in all things, where the rule prescribes not; and not to be subject to the inconstant, uncertain, unknown, arbitrary will of another man; as freedom of nature is to be under no other restraint but the law of nature.

We can achieve a sort of control under which the controlled, though they are following a code much more scrupulously than was ever the case under the old system, nevertheless feel free. They are doing what they want to do, not what they are forced to do. That's the source of the tremendous power of positive reinforcement-- there's no restraint and no revolt. By careful cultural design, we control not the final behavior, but the inclination to behave-- the motives, desires, the wishes.

A company is a moral imbecile. It has no sense of right or wrong. Any restraints have to come from the outside, from laws and customs which forbid it from doing certain things of which we disapprove. But it is a restraint that reduces profits. Which is why all companies will strain forever to break the bounds of the law, to act unfettered in their pursuit of advantage. That is the only way they can survive because the more powerful will devour the weak. And because it is the nature of capital, which is wild, longs to be free and chafes at each and every restriction imposed upon it.

To be physically and mentally loose takes no talent. That’s just recklessness. (We want right action, not action period.) To be physically and mentally tight? That’s called anxiety. It doesn’t work, either. Eventually we snap. But physical looseness combined with mental restraint? That is powerful.

It makes sense, then, that Westerners value boldness and verbal skill, traits that promote individuality, while Asians prize quiet, humility, and sensitivity, which foster group cohesion. If you live in a collective, then things will go a lot more smoothly if you behave with restraint, even submission.

The danger is one which democracy by itself does not suffice to avert. A democracy in which the majority exercises its power without restraint may be almost as tyrannical as a dictatorship. Toleration of minorities is an essential part of wise democracy, but a part which is not always sufficiently remembered.

From time to time our national history has been marred by forgetfulness of the Jeffersonian principle that restraint is at the heart of liberty. In 1789 the Federalists adopted Alien and Sedition Acts in a shabby political effort to isolate the Republic from the world and to punish political criticism as seditious libel. In 1865 the Radical Republicans sought to snare private conscience in a web of oaths and affirmations of loyalty. Spokesmen for the South did service for the Nation in resisting the petty tyranny of distrustful vengeance. In the 1920's the Attorney General of the United States degraded his office by hunting political radicals as if they were Salem witches. The Nation's only gain from his efforts were the classic dissents of Holmes and Brandeis. In our own times, the old blunt instruments have again been put to work. The States have followed in the footsteps of the Federalists and have put Alien and Sedition Acts upon their statute books. An epidemic of loyalty oaths has spread across the Nation until no town or village seems to feel secure until its servants have purged themselves of all suspicion of non-conformity by swearing to their political cleanliness. Those who love the twilight speak as if public education must be training in conformity, and government support of science be public aid of caution. We have also seen a sharpening and refinement of abusive power. The legislative investigation, designed and often exercised for the achievement of high ends, has too frequently been used by the Nation and the States as a means for effecting the disgrace and degradation of private persons. Unscrupulous demagogues have used the power to investigate as tyrants of an earlier day used the bill of attainder. The architects of fear have converted a wholesome law against conspiracy into an instrument for making association a crime. Pretending to fear government they have asked government to outlaw private protest. They glorify "togetherness" when it is theirs, and call it conspiracy when it is that of others. In listing these abuses I do not mean to condemn our central effort to protect the Nation's security. The dangers that surround us have been very great, and many of our measures of vigilance have ample justification. Yet there are few among us who do not share a portion of the blame for not recognizing soon enough the dark tendency towards excess of caution.

We no longer dare seem what we really are, but lie under a perpetual restraint; in the meantime the herd of men, which we call society, all act under the same circumstances exactly alike, unless very particular and powerful motives prevent them. Thus we never know with whom we have to deal; and even to know our friends we must wait for some critical and pressing occasion; that it, till it is too late; for it is on those very occasion that such knowledge is of use to us.

Rape is a well-defined political strategy: the bare bones of capitalism, it is the crude and blunt representation of the exercise of power. It designates a ruler, and organizes the rules of the game to allow him to wield his power without restraint.

Power kills, and absolute power kills absolutely.” The less restraint on power within a government, Rummel found, the more likely that government will act on the whims or psychologically generated darker impulses of its leaders to wage war on foreign governments.

It is quite an old-fashioned fallacy to suppose that our objection to scepticism is that it removes the discipline from life. Our objection to scepticism is that it removes the motive power. Materialism is not a thing which destroys mere restraint. Materialism itself is the great restraint.

Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves; and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. But as the liberties and restrictions vary with times and circumstances, and admit of infinite modifications, they cannot be settled upon any abstract rule; and nothing is so foolish as to discuss them upon that principle.

Such, then, is history’s lesson, which Messrs. Acheson and Larson evidently did not read: release the holders of state power from any restraints other than those they wish to impose upon themselves, and you are swinging down the well-traveled road to absolutism. The framers of the Constitution had learned the lesson. They were not only students of history, but victims of it: they knew from vivid, personal experience that freedom depends on effective restraints against the accumulation of power in a single authority.

Neither the wisest constitution nor the wisest laws will secure the liberty and happiness of a people whose manners are universally corrupt. He therefore is the truest friend to the liberty of his country who tries most to promote its virtue, and who, so far as his power and influence extend, will not suffer a man to be chosen into any office of power and trust who is not a wise and virtuous man. We must not conclude merely upon a man's haranguing upon liberty, and using the charming sound, that he is fit to be trusted with the liberties of his country. It is not unfrequent to hear men declaim loudly upon liberty, who, if we may judge by the whole tenor of their actions, mean nothing else by it but their own liberty, — to oppress without control or the restraint of laws all who are poorer or weaker than themselves. It is not, I say, unfrequent to see such instances, though at the same time I esteem it a justice due to my country to say that it is not without shining examples of the contrary kind; — examples of men of a distinguished attachment to this same liberty I have been describing; whom no hopes could draw, no terrors could drive, from steadily pursuing, in their sphere, the true interests of their country; whose fidelity has been tried in the nicest and tenderest manner, and has been ever firm and unshaken. The sum of all is, if we would most truly enjoy this gift of Heaven, let us become a virtuous people.

Technology, access, success, power, privilege—this is only a blessing when accompanied by the second of the cardinal virtues: self-restraint.

Just as an effective advertisement or page layout includes a lot of white space, a powerful scene requires immense restraint. Show things as simply as possible.

That feeling of veneration which we always have for those who hold, and exercise without restraint, the power to do us harm.

Do you mean to kill me Embers?' His powerful frame was rigid with tension - with restraint, she realized. 'Because if you're to be the end of me, it's an end I'll greet with open arms'.

There is no restraint or principle at the center of the New Order. And that is why people admire it. The Empire does all the things that people secretly believe should be done with power.

If the distribution of power among the several parts of the State is the most efficient restraint on monarchy, the distribution of power among several States is the best check on democracy..

A CRUNCHY CON MANIFESTO 1. We are conservatives who stand outside the conservative mainstream; therefore, we can see things that matter more clearly. 2. Modern conservatism has become too focused on money, power, and the accumulation of stuff, and insufficiently concerned with the content of our individual and social character. 3. Big business deserves as much skepticism as big government. 4. Culture is more important than politics and economics. 5. A conservatism that does not practice restraint, humility, and good stewardship—especially of the natural world—is not fundamentally conservative. 6. Small, Local, Old, and Particular are almost always better than Big, Global, New, and Abstract. 7. Beauty is more important than efficiency. 8. The relentlessness of media-driven pop culture deadens our senses to authentic truth, beauty, and wisdom. 9. We share Russell Kirk's conviction that "the institution most essential to conserve is the family.

In a moment he restrained himself so powerfully that the tempestuous heaving of his breast subsided, as turbulent and foaming waves yield to the sun's genial influence when the cloud has passed.

...fascism is more plausibly linked to a set of "mobilizing passions" that shape fascist action than to a consistent and fully articulated philosophy. At the bottom is a passionate nationalism. Allied to it is a conspiratorial and Manichean view of history as a battle between the good and evil camps, between the pure and the corrupt, in which one's own community or nation has been the victim. In this Darwinian narrative, the chosen people have been weakened by political parties, social classes, unassimilable minorities, spoiled rentiers, and rationalist thinkers who lack the necessary sense of community. These "mobilizing passions," mostly taken for granted and not always overtly argued as intellectual propositions, form the emotional lava that set fascism's foundations: -a sense of overwhelming crisis beyond the reach of any traditional solutions; -the primacy of the group, toward which one has duties superior to every right, whether individual or universal, and the subordination of the individual to it; -the belief that one's group is a victim, a sentiment that justifies any action, without legal or moral limits, against its enemies, both internal and external; -dread of the group's decline under the corrosive effects of individualistic liberalism, class conflict, and alien influences; -the need for closer integration of a purer community, by consent if possible, or by exclusionary violence if necessary; -the need for authority by natural leaders (always male), culminating in a national chief who alone is capable of incarnating the groups' destiny; -the superiority of the leader's instincts over abstract and universal reason; -the beauty of violence and the efficacy of will, when they are devoted to the group's success; -the right of the chosen people to dominate others without restraint from any kind of human or divine law, right being decided by the sole criterion of the group's prowess within a Darwinian struggle. ...Fascism was an affair of the gut more than the brain, and a study of the roots of fascism that treats only the thinkers and the writers misses the most powerful impulses of all.

Blood was magic made manifest. There it thrived. And there it poisoned. Kell had seen what happened when power warred with the body, watched it darken in the veins of corrupted men, turning their blood from crimson to black. If red was the color of magic in balance---of harmony between power and humanity---then black was the color of magic without balance, without order, without restraint.

What is liberty without virtue? It is the greatest of all possible evils . . . it is madness without restraint. Men are qualified for civil liberty in exact proportion to their disposition to put moral chains upon their own appetite . . . Society cannot exist, unless a controlling power upon will and appetite be placed somewhere; and less of it there is within, the more there must be without.25

There must be a law if there is to be liberty. Try to play a piano and you will run into laws as fixed as the decrees of the Medes and Persians. But through those statutes you reach the songs, drudgery leads to delight. The law of Christ brings the liberty of Christ. Keep His statutes, and they become songs. The other side of commandment is conquest. What seems restraint to the outsider means release to you.

Most of the crimes which disturb the internal peace of society are produced by the restraints which the necessary, but unequal, laws of property have imposed on the appetites of mankind, by confining to a few the possession of those objects that are coveted by many. Of all our passions and appetites, the love of power is of the most imperious and unsociable nature, since the pride of one man requires the submission of the multitude. In the tumult of civil discord, the laws of society lose their force, and their place is seldom supplied by those of humanity. The ardor of contention, the pride of victory, the despair of success, the memory of past injuries, and the fear of future dangers, all contribute to inflame the mind, and to silence the voice of pity. From such motives almost every page of history has been stained with civil blood....

half Scottish, respectable, and imbued with the powerful emotional restraint that those races have inherited somehow (via God knows what route) from the Spartans. It was a matter of self-conquest, refusal to show weakness, refusal to become a burden to others. This inheritance does not diminish one’s natural sympathies, it merely makes them harder to express and to receive, and it is a legacy which it is extremely hard to unlearn.

We see insurmountable multitudes obeying, in opposition to their strongest passions, the restraints of a power which they scarcely perceive, and the crimes of a single individual marked and punished at the distance of half the earth.

Be grateful to him who curses you, for he gives you a mirror to show what cursing is, also a chance to practise self-restraint; so bless him and be glad. Without exercise, power cannot come out; without the mirror, we cannot see ourselves.

The more you love laughter the more you must bear with boredom. The more you love excitement the more you must bear with monotomy. The more you love company the more you must bear with loneliness. The more you love loyalty the more you must bear with distrust. The more you love pleasure the more you must bear with pain. The more you love silence the more you must bear with speech. The more you love solitude the more you must bear with noise. The more you love knowledge the more you must bear with curiosity. The more you love truth the more you must bear with conscience. The more you love vice the more you must bear with guilt. The more you love virtue the more you must bear with temptation. The more you love morality the more you must bear with shame. The more you love freedom the more you must bear with responsibility. The more you love power the more you must bear with restraint. The more you love wisdom the more you must bear with learning. The more you love wealth the more you must bear with risk. The more you love fame the more you must bear with apathy. The more you love achievement the more you must bear with fear. The more you love success the more you must bear with challenges.

coercive leaders are Adolf Hitler in Germany, the Taliban leaders in Afghanistan, Jim Jones in Guyana, and North Korea’s Supreme Leader Kim Jong-il, each of whom has used power and restraint to force followers to engage in extreme behaviors.

The political independence of a nation must not be confused with any intellectual isolation. The spiritual freedom, indeed, your own generous lives and liberal air will give you. From us you will learn the classical restraint of form. For all great art is delicate art, roughness having very little to do with strength, and harshness very little to do with power. ‘The artist,’ as Mr. Swinburne says, ‘must be perfectly articulate.’ This limitation is for the artist perfect freedom: it is at once the origin and the sign of his strength. So that all the supreme masters of style - Dante, Sophocles, Shakespeare - are the supreme masters of spiritual and intellectual vision also. Love art for its own sake, and then all things that you need will be added to you.

This political disorder found expression in Machiavelli Prince. In the absence of any guiding principle, politics becomes a naked struggle for power; The Prince gives shrewd advice as to how to play this game successfully. What had happened in the great age of Greece happened again in Renaissance Italy: traditional moral restraints disappeared, because they were seen to be associated with superstition; the liberation from fetters made individuals energetic and creative, producing a rare florescence of genius; but the anarchy and treachery which inevitably resulted from the decay of morals made Italians collectively impotent, and they fell, like the Greeks, under the domination of nations less civilized than themselves but not so destitute of social cohesion.

Toad, who happens to have the ball at that moment, doesn’t seem to think it’s a very good idea. But then Omar utters those golden words that have the magical power to obliterate every child’s self-restraint anywhere in the world: “You don’t have the guts to do it!

Mischel’s next step made his studies iconic — he tracked the kids forward, seeing if marshmallow wait time predicted anything about their adulthoods . [...] Five-year-old champs at marshmallow patience averaged higher SAT scores in high school (compared with those who couldn’t wait). [...] Forty years post-marshmallow, they excelled at frontal function, had more PFC [Prefrontal cortex] activation during a frontal task, and had lower BMIs. A gazillion-dollar brain scanner doesn’t hold more predictive power than one marshmallow.

…For many years now, that way of living has been scorned, and over the last 40 or 50 years it has nearly disappeared. Even so, there was nothing wrong with it. It was an economy directly founded on the land, on the power of the sun, on thrift and skill and on the people’s competence to take care of themselves. They had become dependent to some extent on manufactured goods, but as long as they stayed on their farms and made use of the great knowledge that they possessed, they could have survived foreseeable calamities that their less resourceful descendants could not survive. Now that we have come to the end of the era of cheap petroleum which fostered so great a forgetfulness, I see that we could have continued that thrifty old life fairly comfortably – could even have improved it. Now, we will have to return to it, or to a life necessarily as careful, and we will do so only uncomfortably and with much distress. Increasingly over the last maybe forty years, the thought has come to me that the old world, in which our people lived by the work of their hands, close to weather and earth, plants and animals, was the true world. And that the new world of cheap energy and ever cheaper money, honored greed and dreams of liberation from every restraint, is mostly theater. This new world seems a jumble of scenery and props never quite believable. An economy of fantasies and moods, in which it is hard to remember either the timely world of nature, or the eternal world of the prophets and poets. And I fear, I believe I know, that the doom of the older world I knew as a boy will finally afflict the new one that replaced it. The world I knew as a boy was flawed surely, but it was substantial and authentic. The households of my grandparents seemed to breathe forth a sense of the real cost and worth of things. Whatever came, came by somebody’s work.

Westerners value boldness and verbal skill, traits that promote individuality, while Asians prize quiet, humility, and sensitivity, which foster group cohesion. If you live in a collective, then things will go a lot more smoothly if you behave with restraint, even submission.

Western culture, by contrast, is organized around the individual. We see ourselves as self-contained units; our destiny is to express ourselves, to follow our bliss, to be free of undue restraint, to achieve the one thing that we, and we alone, were brought into this world to do.

Restraint, Gandhi believed, was one of his greatest assets. And it was born of his shyness: I have naturally formed the habit of restraining my thoughts. A thoughtless word hardly ever escaped my tongue or pen. Experience has taught me that silence is part of the spiritual discipline of a votary of truth. We find so many people impatient to talk. All this talking can hardly be said to be of any benefit to the world. It is so much waste of time. My shyness has been in reality my shield and buckler. It has allowed me to grow. It has helped me in my discernment of truth.

Oh, I had all sorts of ego-polishing notions about my unhappy self. And I had theories, too. What, after all, is a depressed intellectual without his theories? I can’t reconstruct the details of them now. It would be too boring to try. But there was a lot of Nietzsche involved and Freud, too—oh, and Marx. That was it, my trinity: Nietzsche, Freud, and Marx. Which is to say I believed that power, sex, and money explained all human interactions, all history, and all the world. To pretend anything else, I thought, was rank hypocrisy, the worst of intellectual sins. Faith was a scam, Hope was a lie, Love was an illusion. Power, sex, and money—these three—were the real, the only stuff of life. And the greatest of these, of course, was sex. I don’t remember how I worked all this out philosophically. But for some reason, the other two persons of my trinity—power and money—were things to be disdained. They were motive forces for them, you know, for society’s evil masters, the greedy, the corrupt, the makers of orthodoxy. Sex, though—sex was for us. It was the expressive medium of the liberated, the unconventional, the unbowed, the Natural Man. When it came to sex, there was nothing—nothing consensual—that could repel or alienate such enlightened folks as we. Anyone who questioned that doctrine or looked askance at some sexual practice, anyone who even wondered aloud if perhaps, like any other appetite—for food, say, or alcohol or material goods—our sexual desire might occasionally require discipline or restraint, was painfully irrelevant, grossly out of the loop, unhip in the extreme. No, no. A free man, a natural man, a new man—so my theories went—threw off hypocrisy and explored his sexuality to its depths.

Along the sun-drenched roadside, from the great hollow half-treetrunk, which for generations has been a trough, renewing in itself an inch or two of rain, I satisfy my thirst: taking the water's pristine coolness into my whole body through my wrists. Drinking would be too powerful, too clear; but this unhurried gesture of restraint fills my whole consciousness with shining water. Thus, if you came, I could be satisfied to let my hand rest lightly, for a moment, lightly, upon your shoulder or your breast. - Along The Sun-Drenched Roadside, Translated by Stephen Mitchell

Betwixt subject and subject, they will grant, there must be measures, laws and judges, for their mutual peace and security: but as for the ruler, he ought to be absolute, and is above all such circumstances; because he has power to do more hurt and wrong, it is right when he does it. To ask how you may be guarded from harm, or injury, on that side where the strongest hand is to do it, is presently the voice of faction and rebellion: as if when men quitting the state of nature entered into society, they agreed that all of them but one, should be under the restraint of laws, but that he should still retain all the liberty of the state of nature, increased with power, and made licentious by impunity. This is to think, that men are so foolish, that they take care to avoid what mischiefs may be done them by pole-cats, or foxes; but are content, nay, think it safety, to be devoured by lions.

They failed to see that globalisation was merely a tactic to prise power from nation states towards international conglomerates. Once the power was siphoned from the people and democratic control was circumvented, the ability to assert global governance without any democratic restraint was available.

steam boiler, delivering so and so many pounds of steam to its engines as long as the envelope can contain the pressure; but let a breach in its continuity arise—relieving the boiling water of all restraint—and in a moment the whole mass flashes into vapour, developing a power no work of man can oppose.

Now that we know how positive reinforcement works, and why negative doesn’t, we can be more deliberate and hence more successful, in our cultural design. We can achieve a sort of control under which the controlled…nevertheless feel free. They are doing what they want to do, not what they are forced to do. That’s the source of the tremendous power of positive reinforcement—there’s no restraint and no revolt. By a careful design, we control not the final behavior, but the inclination to behave—the motives, the desires, the wishes. The curious thing is that in that case the question of freedom never arises.

A criminal cannot complain about wrongs done him because one treats him harshly and inhumanely. His offense was an entry into the realm of violence, power and tyranny. There is no restraint and proportion in that realm, and therefore he should not be surprised at the disproportion of its counter-reaction.

But we must not do this often, in case the mind acquires a bad habit; yet at times it must be stimulated to rejoice without restraint and austere soberness must be banished for a while. For whether we agree with the Greek poet that ‘Sometimes it is sweet to be mad,’ or with Plato that ‘A man sound in mind knocks in vain at the doors of poetry,’ or with Aristotle that ‘No great intellect has been without a touch of madness,’ only a mind that is deeply stirred can utter something noble and beyond the power of others. When it has scorned everyday and commonplace thoughts and risen aloft on the wings of divine inspiration, only then does it sound a note nobler than mortal voice could utter. As long as it remains in its senses it cannot reach any lofty and difficult height: it must desert the usual track and race away, champing the bit and hurrying its driver in its course to a height it would have feared to scale by itself.

Words could not express how pleased and touched Dan was by this confidence and praise. No one had ever trusted him before, no one had cared to find out and foster the good in him, and no one had suspected how much there was hidden away in the breast of the neglected boy, going fast to ruin, yet quick to feel and value sympathy and help. No honor that he might earn hereafter would ever be half so precious as the right to teach his few virtues and his small store of learning to the child whom he most respected; and no more powerful restraint could have been imposed upon him than the innocent companion confided to his care.

A karate master does not kill people with his bare hands. He does not lose his temper and kill his wife. The person who kills is the person who has no discipline, no restraint, and who has purchased his power in the form of a Saturday night special. And that is the kind of power that science fosters, and permits....

Yes, and for all his bluster about making D’ni great again, he had forgotten precisely what it was that had made the D’ni extraordinary. The reason why their empire had lasted for so long. It was not their power, nor the fact that they had once ruled a million worlds, it was their restraint, their astonishing humility.

The right to the pursuit of happiness, originally envisaged as a restraint on state power, has imperceptibly morphed into the right to happiness – as if human beings have a natural right to be happy, and anything which makes us dissatisfied is a violation of our basic human rights, so the state should do something about it.

[8] Yet if we place the good in right choice, the preservation of our relationships itself becomes a good. And besides, he who gives up certain external things achieves the good through that. [9] ‘My father’s depriving me of money.’ But he isn’t causing you any harm. ‘My brother is going to get the greater share of the land.’ Let him have as much as he wishes. He won’t be getting any of your decency, will he, or of your loyalty, or of your brotherly love? [10] For who can disinherit you of possessions such as those? Not even Zeus; nor would he wish to, but rather he has placed all of that in my own power, even as he had it himself, free from hindrance, compulsion, and restraint.

The typical approach to growth in business is to add more people and structure and to impose more fixed budgetary goals and restraints. But my experiences at fast-growth companies that successfully scaled showed me that the leanest processes possible and a strong culture of discipline were far superior, if for no other reason than their speed.

In Liberation in the Palm of Your Hand, Pabongka Rinpoche explains how the great Atisha would purify any negativity, no matter how small, immediately. Even in public or when riding his horse, as soon as he noticed a breach of his ethics, he would stop what he was doing, drop to one knee and then and there, purify it with the four opponent powers—the powers of dependence, regret, remedy and restraint. Of course, compared to us, Atisha may not have had that much to purify. Still, he would say, “I never break my pratimoksha vows; I rarely break my bodhisattva vows; but my tantric vows—I transgress those like falling rain.” Atisha practiced purification in this way because of his deep realization of the psycho-mechanics of negative karma, especially its four fundamentals: negative karma is certain to bring suffering; it multiplies exponentially; if eradicated, it cannot bring its suffering result; and once created, it never simply disappears. Through the study and practice of Dharma, we should try to attain Atisha’s level of understanding. In the meantime, we should try to practice as he did.

True imprisonment, Arik now realized, was not the inability to move about or go where one wished; it was the realization, acknowledgement, and ultimately the acceptance of that inability. Imprisonment was more powerful as an idea than it was a physical condition. He thought about how many people who considered themselves free were simply oblivious to their restraints.

[The Chinese here is tricky and a certain key word in the context it is used defies the best efforts of the translator. Tu Mu defines this word as “the measurement or estimation of distance.” But this meaning does not quite fit the illustrative simile in ss. 15. Applying this definition to the falcon, it seems to me to denote that instinct of SELF RESTRAINT which keeps the bird from swooping on its quarry until the right moment, together with the power of judging when the right moment has arrived. The analogous quality in soldiers is the highly important one of being able to reserve their fire until the very instant at which it will be most effective. When the “Victory” went into action at Trafalgar at hardly more than drifting pace, she was for several minutes exposed to a storm of shot and shell before replying with a single gun. Nelson coolly waited until he was within close range, when the broadside he brought to bear worked fearful havoc on the enemy’s nearest ships.] 14.  Therefore the good fighter will be terrible in his onset, and prompt in his decision. [The word “decision” would have reference to the measurement of distance mentioned above, letting the enemy get near before striking. But I cannot help thinking that Sun Tzu meant to use the word in a figurative sense comparable to our own idiom “short and sharp.” Cf. Wang Hsi’s note, which after describing the falcon’s mode of attack, proceeds: “This is just how the ‘psychological moment’ should be seized in war.”]

I beg your pardon, Mrs. Graham - but you get on too fast. I have not yet said that a boy should be taught to rush into the snares of life, - or even wilfully to seek temptation for the sake of exercising his virtue by overcoming it; - I only say that it is better to arm and strengthen your hero, than to disarm and enfeeble the foe; - and if you were to rear an oak sapling in a hothouse, tending it carefully night and day, and shielding it from every breath of wind, you could not expect it to become a hardy tree, like that which has grown up on the mountain-side, exposed to all the action of the elements, and not even sheltered from the shock of the tempest.' 'Granted; - but would you use the same argument with regard to a girl?' 'Certainly not.' 'No; you would have her to be tenderly and delicately nurtured, like a hot-house plant - taught to cling to others for direction and support, and guarded, as much as possible, from the very knowledge of evil. But will you be so good as to inform me why you make this distinction? Is it that you think she has no virtue?' 'Assuredly not.' 'Well, but you affirm that virtue is only elicited by temptation; - and you think that a woman cannot be too little exposed to temptation, or too little acquainted with vice, or anything connected therewith. It must be either that you think she is essentially so vicious, or so feeble-minded, that she cannot withstand temptation, - and though she may be pure and innocent as long as she is kept in ignorance and restraint, yet, being destitute of real virtue, to teach her how to sin is at once to make her a sinner, and the greater her knowledge, the wider her liberty, the deeper will be her depravity, - whereas, in the nobler sex, there is a natural tendency to goodness, guarded by a superior fortitude, which, the more it is exercised by trials and dangers, is only the further developed - ' 'Heaven forbid that I should think so!' I interrupted her at last." 'Well, then, it must be that you think they are both weak and prone to err, and the slightest error, the merest shadow of pollution, will ruin the one, while the character of the other will be strengthened and embellished - his education properly finished by a little practical acquaintance with forbidden things. Such experience, to him (to use a trite simile), will be like the storm to the oak, which, though it may scatter the leaves, and snap the smaller branches, serves but to rivet the roots, and to harden and condense the fibres of the tree. You would have us encourage our sons to prove all things by their own experience, while our daughters must not even profit by the experience of others. Now I would have both so to benefit by the experience of others, and the precepts of a higher authority, that they should know beforehand to refuse the evil and choose the good, and require no experimental proofs to teach them the evil of transgression. I would not send a poor girl into the world, unarmed against her foes, and ignorant of the snares that beset her path; nor would I watch and guard her, till, deprived of self-respect and self-reliance, she lost the power or the will to watch and guard herself; - and as for my son - if I thought he would grow up to be what you call a man of the world - one that has "seen life," and glories in his experience, even though he should so far profit by it as to sober down, at length, into a useful and respected member of society - I would rather that he died to-morrow! - rather a thousand times!' she earnestly repeated, pressing her darling to her side and kissing his forehead with intense affection. He had already left his new companion, and been standing for some time beside his mother's knee, looking up into her face, and listening in silent wonder to her incomprehensible discourse. Anne Bronte, "The Tenant of Wildfell Hall" (24,25)

Democracies commit fewer democides because their form of governance, by definition, is committed to inclusive and nonviolent means of resolving conflicts. More important, the power of a democratic government is restricted by a tangle of institutional restraints, so a leader can’t just mobilize armies and militias on a whim to fan out over the country and start killing massive numbers of citizens.

Men who are strongly influenced by a creed differ from the average in their power to be moved by something more or less abstract and more or less remote from daily life. If such men control an unpopular government, the result is to make the bulk of the population even more frivolous and thoughtless than it would naturally be—a result which is much promoted by the knowledge that all thought is potentially heretical, and therefore dangerous. The rulers, in a theocracy, are likely to be fanatics; being fanatics, they will be severe; being severe, they will be opposed; being opposed, they will become more severe. Their power-impulses will wear, even to themselves, the cloak of religious zeal, and will therefore be subject to no restraint. Hence the rack and the stake, the Gestapo and the Cheka.

To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is, to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, and combing mind.

Thus avarice, leagued with power, disturbed, violated, and wasted every thing, without moderation or restraint; disregarding alike reason and religion, and rushing headlong, as it were, to its own destruction. For whenever any arose among the nobility, who preferred true glory to unjust power, the state was immediately in a tumult, and civil discord spread with as much disturbance as attends a convulsion of the earth.

The double standard exposed the left’s agenda of purging Judeo-Christian values and history from the public schools. If those on the left were genuinely concerned about the integrity of the First Amendment (as they interpret it), the same alleged “wall” that separates church and state would also separate mosque and state. Instead, the left celebrates not just teaching about Islam but actively proselytizing for Islam in the public schools. Why? It’s because Christian doctrines were foundational to the American Republic, which the left despises. Fundamentalist Islam has declared war on “infidel” cultures like America’s, with its Judeo-Christian respect for individual liberty and constitutional restraints on the power of government. On their hatred of Christianity and contempt for the Constitution, both the left and political Islam agree.19

To make a government requires no great prudence. Settle the seat of power; teach obedience: and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government; that is, to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

Twelve legions girded with angelic sword Were at his beck, the scorned and buffeted: He healed another's scratch; his own side bled, Side, feet, and hands, with cruel piercings gored. Oh wonderful the wonders left undone! And scarce less wonderful than those he wrought; Oh self-restraint, passing human thought, To have all power, and be as having none; Oh self-denying love, which felt alone For needs of others, never for its own.

... no sensitive Christian can be satisfied with a distinction between righteousness and unrighteousness drawn only between communities, with each individual belonging unambiguously on one or the other side of the line. The behavior of "the righteous" is often very disappointing, while "the unrighteous" regularly perform in a manner that is much better than our theology might lead us to expect of them. Thus the need for a perspective that allows for both a rather slow process of sanctification in the Christian life and some sort of divine restraint on the power of sin in the unbelieving community. These theological adjustments to a religious perspective that might otherwise betray strong Manichean tones provide us with yet another reason for openness to a broad-ranging dialogue: Christians have good grounds for believing that their own weakness can be corrected by encountering the strengths of others.

Bridget turned the screen of her phone to face Margaret and thumbed through the images one by one, and with restraint Margaret nodded her head instead of taking the device from her mother's hand and flinging it forcefully across the room. This is what you get, Bridget seemed to be saying, for being different. Well, it's true, after all, Margaret thinks. This is what you get. To work in a nice place with a few interesting people, to have friends with whom to discuss life and ideas. To attend the theatre, to hear live music, to arrange the use of the studio room on Monday nights for the local philosophy reading group. Oh, Kierkegaard, that'll be interesting. To exercise once again, for a little time, who knows how long, the power to charm and fascinate, to be the object of an intense and searching desire. And to feel inside herself the reciprocating force of desire, this is what she gets, a life of her own.

The first is that the individual forming part of a crowd acquires, solely from numerical considerations, a sentiment of invincible power which allows him to yield to instincts which, had he been alone, he would perforce have kept under restraint. He will be the less disposed to check himself from the consideration that, a crowd being anonymous, and in consequence irresponsible, the sentiment of responsibility which always controls individuals disappears entirely.

One way to exert power in restraint of democracy is to bend the state to a market logic, pretending one can replace “citizens” with “customers” (see point 5). Consequently, the neoliberals seek to restructure the state with numerous audit devices (under the sign of “accountability” or the “audit society”) or impose rationalization through introduction of the “new public management”; or, better yet, convert state services to private provision on a contractual basis.

The first is that the individual forming part of a group acquires, solely from numerical considerations, a sentiment of invincible power which allows him to' yield to instincts which, had he been alone, he would perforce have kept under restraint. He will be the less disposed to check himself from ±he consideration that, a group being anonymous, and in consequence irresponsible, the sentiment of responsibility which always controls individuals disappears entirely.

A mother is another name for unyielding, aggressive power. She is the embodiment of indulgence and restraint. She is the keeper, the protector. She restricts to keep all harm away. She beholds the baby with her softness, yet forms a tough cast around it to keep intruders at bay. She is the first teacher starting the learning process in confinement, by sharing the system of body and life even before the baby is born. She is the form of knowledge that results from reflex.

[The technetronic era] involves the gradual appearance of a more controlled and directed society. Such a society would be dominated by an elite whose claim to political power would rest on allegedly superior scientific know-how. Unhindered by the restraints of traditional liberal values, this elite would not hesitate to achieve its political ends by using the latest modern techniques for influencing public behavior and keeping society under close surveillance and control.46

[I]t implies great force of subjectivity to accept as certain something in contradiction with rational, normal experience. … Wishes own no restraint, no law, no time; they would be fulfilled without delay on the instant. And behold! miracle is as rapid as a wish is impatient. … [I]t is not in its product or object that miraculous agency is distinguished from the agency of Nature and reason, but only in its mode and process; … The power of miracle is … the power of the imagination.

Murhder lowered his head . . . and kissed her. Oh . . . wow. His lips were velvet on her own, all summer-breeze soft and slow as an August sunrise as they caressed hers. And she would have called the contact sweet, except no. His enormous body . . . his mysterious, other-than-human, incredibly powerful body . . . trembled, and that was what made everything utterly erotic: The subtle shaking meant he was holding himself in strict control, clamping down on his drive, chaining, jailing what was inside of him. There was a beast on the far side of his will, a wild creature rattling at the iron bars of his restraint, a force so much greater than she could understand. And she wanted the monster in him. The unleashed. The crazed. Against everything that made any kind of sense, she wanted him to devour her, master her, take her down onto the hard floor right here, right now, and pin her under his naked, pumping body until she had no thoughts of who or even what he was.

At its best, accountability completes mercy in generating justice. It does so by meeting a humane restraint of power (on the part of those in the position to punish) with a humane exercise of power in return (on the part of the person who caused harm). Justice, then, exists when all parties exercise their power in a way that is consistent with the humanity of everyone involved and in the interest of the greater good. In the aftermath of violence, mercy plus accountability equals justice.

You know what's wrong with scientific power?... It's a form of inherited wealth... Most kinds of power require a substantial sacrifice by whoever wants the power. There is an apprenticeship, a discipline lasting many years. Whatever kind of power you want. President of the company. Black belt in karate. Spiritual Guru. Whatever it is you seek, you have to put in the time, the practice, the effort. You must give up a lot to get it. It has to be very important to you. And once you have attained it, it is your power. It can't be given away: it resides in you. It is literally the result of your discipline. Now, what is interesting about this process is that, by the time someone has acquired the ability to kill with his bare hands, he has also matured to the point where he won't use it unwisely. So that kind of power has a built-in control. The discipline of getting the power changes you so that you won't abuse it. But scientific power is like inherited wealth: attained without discipline. You read what others have done, and you take the next step... There is no discipline... no mastery: old scientists are ignored. There is no humility before nature... A karate master does not kill people with his bare hands. He does not lose his temper and kill his wife. The person who kills is the person who has no discipline, no restraint, and who has purchased his power in the form of a Saturday night special. And that is the kind of power that science fosters, and permits.

Progressives want to take over all the major industries, from education to health care to energy to automobiles to investment banking to real estate. From Wall Street to Silicon Valley, they want, as my fellow inmates like to say, “the whole enchilada.” This is not to say that progressives intend to seize all that wealth, but they do want to control it. Progressives generally can’t create wealth, so they seek to take it over once it has been created by someone else. They do this through the various agencies of government, such as the IRS, the FBI, the EPA, the FCC, the FDA, the BLM, and HHS. Certainly progressive leaders intend to become fantastically rich while pretending to serve the public good—look at the way the Obamas and the Clintons live—but their ultimate goal isn’t just money: it is also power. Progressives like Obama and Hillary want to wrest control of the levers of society so that they can run things for their own benefit, and do what they want without restraint, above the law.

Yet over the last few decades the tables have turned, and Bentham’s vision has been taken far more seriously. People increasingly believe that the immense systems established more than a century ago to strengthen the nation should actually serve the happiness and well-being of individual citizens. We are not here to serve the state – it is here to serve us. The right to the pursuit of happiness, originally envisaged as a restraint on state power, has imperceptibly morphed into the right to happiness –

The idea of latency is worth thinking about. Biology rewards patience. Mycobacterium tuberculosis understands this. It estabishes its toeholds and then it becomes dormant. And in that restraint it demonstrates the full extend of its power. It is not necessary that every thirst be slaked. In not acting upon a desire, that desire is diminished neither in intensity nor in merit. Priests fall in love with parishioners and display it all the time--we read about this in the newspapers. What we do not read about are the times, over and over again, when those words are not said, those kisses are not offered, or solicited. But such unexpressed love does not amount to nothing. When we love it is because we have seen especially clearly. And a clear view of human beauty is a treasure that endures for as long as the possessor of such insight breathes. And endurance is the final measure of importance: of ideas and of organisms. Love lies latent sometimes, as tuberculosis does--but, as any epidemiologist will tell you, latent is nothing like gone.

A LITTLE while, a little while, The weary task is put away, And I can sing and I can smile, Alike, while I have holiday. Where wilt thou go, my harassed heart-- What thought, what scene invites thee now What spot, or near or far apart, Has rest for thee, my weary brow? There is a spot, 'mid barren hills, Where winter howls, and driving rain; But, if the dreary tempest chills, There is a light that warms again. The house is old, the trees are bare, Moonless above bends twilight's dome; But what on earth is half so dear-- So longed for--as the hearth of home? The mute bird sitting on the stone, The dank moss dripping from the wall, The thorn-trees gaunt, the walks o'ergrown, I love them--how I love them all! Still, as I mused, the naked room, The alien firelight died away; And from the midst of cheerless gloom, I passed to bright, unclouded day. A little and a lone green lane That opened on a common wide; A distant, dreamy, dim blue chain Of mountains circling every side. A heaven so clear, an earth so calm, So sweet, so soft, so hushed an air; And, deepening still the dream-like charm, Wild moor-sheep feeding everywhere. THAT was the scene, I knew it well; I knew the turfy pathway's sweep, That, winding o'er each billowy swell, Marked out the tracks of wandering sheep. Could I have lingered but an hour, It well had paid a week of toil; But Truth has banished Fancy's power: Restraint and heavy task recoil. Even as I stood with raptured eye, Absorbed in bliss so deep and dear, My hour of rest had fleeted by, And back came labour, bondage, care.

Of things some are in our power, and others are not. In our power are opinion (υποληψις), movement towards a thing (ορμη), desire, aversion (εκκλισις, turning from a thing); and in a word, whatever are our own acts: not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts. And the things in our power are by nature free, not subject to restraint nor hindrance: but the things not in our power are weak, slavish, subject to restraint, in the power of others.

The Jacksonian consensus was powerful. It unleashed market capitalism by stealing Indian property and celebrated a minimal state, even as it increased the capacity of that state to push the frontier forward. During the first half of the nineteenth century, until Abraham Lincoln's election in 1860, a series of Jackson's successors continued to unite slavers and settlers under a banner of freedom defined as freedom from restraint—freedom from restraints on slaving, freedom from restraints on dispossessing, freedom from restraints on moving west.

To be free is to escape restraint. Style becomes manner, introspection breeds narcissism, asserting the self leads to exhibition. Fame decays into celebrity, public presence into publicity, public judgement is a noise in the street. The individual as subject becomes an ego. Yet this egotism, liberated by its illegitimacy from the discipline of family and community, makes a display of what unrestrained talent can attain - inviting others, whatever their birth or position, to do the same. If individualism is a demonic power, it is also a force for democracy.

The wealthy took advantage within the heart of civilization itself of this external revolt against order; for it is always to the advantage of the wealthy to deny general conceptions of right and wrong, to question a popular philosophy and to weaken the drastic and immediate power of the human will, organized throughout the whole community. It is always in the nature of greatwealth to be insanely tempted (though it should know from active experience how little wealth can give), to push on to more and more domination over the bodies of men—and it can do so best by attacking fixed social restraints.

Only through our adherence to nonviolence— which also means love in its strong and commanding sense —will the fear in the white community be mitigated. A guilt-ridden white minority fears that if the Negro attains power, he will without restraint or pity act to revenge the accumulated injustices and brutality of the years. The Negro must show that the white man has nothing to fear, for the Negro is willing to forgive. A mass movement exercising nonviolence and demonstrating power under discipline should convince the white community that as such a movement attained strength, its power would be used creatively and not for revenge.

She rejoiced to feel herself exceptional; but her horizon was that of the genteel romance where the heroine's soul poured out in her journal is full of vague power, originality, and general rebellion, while her life moves strictly in the sphere of fashion; and if she wanders into a swamp, the pathos lies partly, so to speak, in her having on her satin shoes. Here is a restraint which nature and society have provided on the pursuit of striking adventure; so that a soul burning with a sense of what the universe is not, and ready to take all existence as fuel, is nevertheless held captive by the ordinary wirework of social forms and does nothing particular.

Perhaps, but you fail to see the folly of the Reishi,” Bragador said. “The concentration of power that allowed them to ensure peace for so long was the very thing that made them such a potent threat to peace when their power corrupted them, as power inevitably does.” “So what’s the solution?” Alexander asked, a bit more defiantly than he would have liked. “Simple … humans must learn to live without government,” Bragador said. “Government, organized force, is the repository of evil. It is the source of corruption, the enemy of civilization and the problem with the world. As long as there is a place where concentrated power resides, it will attract evil people like dung attracts flies. The only solution is to remove the pile of dung.” “What about crime? What about other countries with powerful governments bent on war? How can there be peace without authority?” Alexander asked. “Therein lies the human dilemma,” Bragador said. “There will always be those who call for greater and greater control, out of fear or ignorance or greed. Until humanity learns restraint in governance, learns how to limit the power it grants to its leaders, learns that those who crave power over others are always deceivers, your kind will know only war and despair.” “If we haven’t learned that lesson by now, I doubt we ever will,” Alexander said. “Some will, most won’t,” Bragador said. “Selfish interest is a powerful motivator. Governments can always be bought or manipulated or blackmailed to set rules that favor some at the expense of others. Evil people see government as a weapon to be used for their own purposes while spreading the lie that it exists to protect the innocent or ensure fairness or defend against some distant threat. The truth is, government has always existed for one single reason … the profit and power of those in government. Of course, there are always those working within government who are good and decent people. But those who vie for power, they can never be trusted.

But above all--and this was why these disadvantages became a political danger--the people never felt closer to those who paid the penalty than in those rituals intended to show the horror of the crime and the invincibility of power; never did the people feel more threatened, like them, by a legal violence exercised without moderation or restraint. The solidarity of a whole section of the population with those we would call petty offenders -- vagrants, false beggars, the indigent poor, pick pockets, receivers and dealers in stolen goods -- was constantly expressed: resistance to police searches, the pursuit of informers, attacks on the watch or inspectors provide abundant evidence of this.

Spontaneous order is self-contradictory. Spontaneity connotes the ebullition of surprises. It is highly entropic and disorderly. It is entrepreneurial and complex. Order connotes predictability and equilibrium. It is what is not spontaneous. It includes moral codes, constitutional restraints, personal disciplines, educational integrity, predictable laws, reliable courts, stable money, trustworthy finance, strong families, dependable defense, and police powers. Order requires political guidance, sovereignty, and leadership. It normally entails religious beliefs. The entire saga of the history of the West conveys the courage and sacrifice necessary to enforce and defend these values against their enemies.

When we talk of inter-species romances, I feel it depends if the species are both fully-sentient and the conditions of the romance. Technically speaking, depending on the species it can be somewhat creepy. However for my question we must ask ourselves this - what is the measure of man? Do we consider “sentient” to be only applied to humans? If so, is it because of ignorance, or is it because we have never met a specie with our reasoning and intelligence? If we do, will be see it as “human” or “sentient” or will said ignorance blind us to the friendship or possibly loves that could come of accepting them into our fold? If this world were to be populated with other sentient species, would it be for better or worse? Would it cause humans to see that race is nothing but an illusion of physical traits? I, for one, would welcome new sentient species into our world, providing they did not come to kill us, but rather live with us. If they saw us as beneath them due to their power or technology, yet restrained themselves from doing horrible things due to it, I would see that as amazing restraint. If even one saw that we are, in the end, equal, I would see that as amazing strength. Who’s to say that any sentient species is better than another? It would be the same as saying one "race" of humans is better, which is untrue, despite those who think otherwise. In the end, are we not all mere “humans” of the same cosmos?

Not expecting to see you again before the Spring campaign opens, I wish to express, in this way, my entire satisfaction with what you have done up to this time, so far as I understand it. The particulars of your plans I neither know, or seek to know. You are vigilant and self-reliant; and, pleased with this, I wish not to obtrude any constraints or restraints upon you. While I am very anxious that any great disaster, or the capture of our men in great numbers, shall be avoided, I know these points are less likely to escape your attention than they would be mine—If there is anything wanting which is within my power to give, do not fail to let me know it. And now with a brave Army, and a just cause, may God sustain you.

Original Statement by Hunger Strikers to Psychiatric Association, National Alliance for the Mentally Ill and the U.S. Office of the Surgeon General 1. A Hunger Strike to Challenge International Domination by Biopsychiatry. This fast is about human rights in mental health. The psychiatric pharmaceutical complex is heedless of its oath to “first do no harm.” Psychiatrists are able with impunity to: Incarcerate citizens who have committed crimes against neither persons nor property. Impose diagnostic labels on people that stigmatize and defame them. Induce proven neurological damage by force and coercion with powerful psychotropic drugs. Stimulate violence and suicide with drugs promoted as able to control these activities. Destroy brain cells and memories with an increasing use of electroshock (also known as electro-convulsive therapy). Employ restraint and solitary confinement—which frequently cause severe emotional trauma, humiliation, physical harm, and even death—in preference to patience and understanding. Humiliate individuals already damaged by traumatizing assaults to their self-esteem. These human rights violations and crimes against human decency must end. While the history of psychiatry offers little hope that change will arrive quickly, initial steps can and must be taken. At the very least, the public has the right to know IMMEDIATELY the evidence upon which psychiatry bases its spurious claims and treatments, and upon which it has gained and betrayed the trust and confidence of the courts, the media, and the public.21

In Uprooting Racism, Paul Kivel makes a useful comparison between the rhetoric abusive men employ to justify beating up their girlfriends, wives, or children and the publicly traded justifications for widespread racism. He writes: During the first few years that I worked with men who are violent I was continually perplexed by their inability to see the effects of their actions and their ability to deny the violence they had done to their partners or children. I only slowly became aware of the complex set of tactics that men use to make violence against women invisible and to avoid taking responsibility for their actions. These tactics are listed below in the rough order that men employ them.… (1) Denial: “I didn’t hit her.” (2) Minimization: “It was only a slap.” (3) Blame: “She asked for it.” (4) Redefinition: “It was mutual combat.” (5) Unintentionality: “Things got out of hand.” (6) It’s over now: “I’ll never do it again.” (7) It’s only a few men: “Most men wouldn’t hurt a woman.” (8) Counterattack: “She controls everything.” (9) Competing victimization: “Everybody is against men.” Kivel goes on to detail the ways these nine tactics are used to excuse (or deny) institutionalized racism. Each of these tactics also has its police analogy, both as applied to individual cases and in regard to the general issue of police brutality. Here are a few examples: (1) Denial. “The professionalism and restraint … was nothing short of outstanding.” “America does not have a human-rights problem.” (2) Minimization. Injuries were “of a minor nature.” “Police use force infrequently.” (3) Blame. “This guy isn’t Mr. Innocent Citizen, either. Not by a long shot.” “They died because they were criminals.” (4) Redefinition. It was “mutual combat.” “Resisting arrest.” “The use of force is necessary to protect yourself.” (5) Unintentionality. “[O]fficers have no choice but to use deadly force against an assailant who is deliberately trying to kill them.…” (6) It’s over now. “We’re making changes.” “We will change our training; we will do everything in our power to make sure it never happens again.” (7) It’s only a few men. “A small proportion of officers are disproportionately involved in use-of-force incidents.” “Even if we determine that the officers were out of line … it is an aberration.” (8) Counterattack. “The only thing they understand is physical force and pain.” “People make complaints to get out of trouble.” (9) Competing victimization. The police are “in constant danger.” “[L]iberals are prejudiced against police, much as many white police are biased against Negroes.” The police are “the most downtrodden, oppressed, dislocated minority in America.” Another commonly invoked rationale for justifying police violence is: (10) The Hero Defense. “These guys are heroes.” “The police routinely do what the rest of us don’t: They risk their lives to keep the peace. For that selfless bravery, they deserve glory, laud and honor.” “[W]ithout the police … anarchy would be rife in this country, and the civilization now existing on this hemisphere would perish.” “[T]hey alone stand guard at the upstairs door of Hell.

The division of Europe into a number of independent states, connected, however, with each other by the general resemblance of religion, language, and manners, is productive of the most beneficial consequences to the liberty of mankind. A modern tyrant, who should find no resistance either in his own breast, or in his people, would soon experience a gentle restraint from the example of his equals, the dread of present censure, the advice of his allies, and the apprehension of his enemies. The object of his displeasure, escaping from the narrow limits of his dominions, would easily obtain, in a happier climate, a secure refuge, a new fortune adequate to his merit, the freedom of complaint, and perhaps the means of revenge. But the empire of the Romans filled the world, and when the empire fell into the hands of a single person, the world became a safe and dreary prison for his enemies. The slave of Imperial despotism, whether he was condemned to drag his gilded chain in rome and the senate, or to were out a life of exile on the barren rock of Seriphus, or the frozen bank of the Danube, expected his fate in silent despair. To resist was fatal, and it was impossible to fly. On every side he was encompassed with a vast extent of sea and land, which he could never hope to traverse without being discovered, seized, and restored to his irritated master. Beyond the frontiers, his anxious view could discover nothing, except the ocean, inhospitable deserts, hostile tribes of barbarians, of fierce manners and unknown language, or dependent kings, who would gladly purchase the emperor's protection by the sacrifice of an obnoxious fugitive. "Wherever you are," said Cicero to the exiled Marcellus, "remember that you are equally within the power of the conqueror.

Her disillusionment with the business had intensified as the need to simplify her stories increased. Her original treatments for Blondie of the Follies and The Prizefighter and the Lady had much more complexity and many more characters than ever made it to the screen, and adapting The Good Earth had served as a nagging reminder of the inherent restraints of film. Frances found herself inspired by memories of Jack London, sitting on the veranda with her father as they extolled the virtues of drinking their liquor “neat,” and remembered his telling her that he went traveling to experience adventure, but “then come back to an unrelated environment and write. I seek one of nature’s hideouts, like this isolated Valley, then I see more clearly the scenes that are the most vivid in my memory.” So she arrived in Napa with the idea of writing the novel she started in her hospital bed with the backdrop of “the chaos, confusion, excitement and daily tidal changes” of the studios, but as she sat on the veranda at Aetna Springs, she knew she was still too close to her mixed feelings about the film business.48 As she walked the trails and passed the schoolhouse that had served the community for sixty years, she talked to the people who had lived there in seclusion for several generations and found their stories “similar to case histories recorded by Freud or Jung.” She concentrated on the women she saw carrying the burden in this community and all others and gave them a depth of emotion and detail. Her series of short stories was published under the title Valley People and critics praised it as a “heartbreak book” that would “never do for screen material.” It won the public plaudits of Dorothy Parker, Rupert Hughes, Joseph Hergesheimer, and other popular writers and Frances proudly viewed Valley People as “an honest book with no punches pulled” and “a tribute to my suffering sex.

The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . . Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . . Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . . Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . . You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . . The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

Nor would I have you to mistake in the point of your own liberty. There is a liberty of corrupt nature, which is affected both by men and beasts, to do what they list; and this liberty is inconsistent with authority, impatient of all restraint; by this liberty, Sumus Omnes Deteriores;[109] ’tis the grand enemy of truth and peace, and all the ordinances of God are bent against it But there is a civil, a moral, a federal liberty, which is the proper end and object of authority; it is a liberty for that only which is just and good; for this liberty you are to stand with the hazard of your very lives; and whatsoever crosses it is not authority, but a distemper thereof. This liberty is maintained in a way of subjection to authority; and the authority set over you will in all administrations for your good be quietly submitted unto, by all but such as have a disposition to shake off the yoke, and lose their true liberty, by their murmuring at the honour and power of authority.

The prefrontal cortex is a complex, fragile region of the brain. In its healthy state, it directs human impulses toward rational choices and away from destructive or self destructive behavior. It allows us to deal with the present moment while storing plans for the future. Yet as the newest part of the brain to develop in human evolution, the prefrontal cortex is also the region that takes the longest time to reach maturity, or maximum operating efficiency. It will not be fully functional until the person is past the age of twenty. This out of sync progress ranks among the most profound natural misfortunes of humanity. For while the prefrontal cortex is taking its time, other powerful components of the humaninprogress have raced across the finish line and function without the cortex's restraints. A young adult with a still developing prefrontal cortex will have reached .physical maturity, which of course means the capacity to reproduce and the strong hormonal drive to do so.

I can hardly believe that our nation’s policy is to seek peace by going to war. It seems that President Donald J. Trump has done everything in his power to divert our attention away from the fact that the FBI is investigating his association with Russia during his campaign for office. For several weeks now he has been sabre rattling and taking an extremely controversial stance, first with Syria and Afghanistan and now with North Korea. The rhetoric has been the same, accusing others for our failed policy and threatening to take autonomous military action to attain peace in our time. This gunboat diplomacy is wrong. There is no doubt that Secretaries Kelly, Mattis, and other retired military personnel in the Trump Administration are personally tough. However, most people who have served in the military are not eager to send our young men and women to fight, if it is not necessary. Despite what may have been said to the contrary, our military leaders, active or retired, are most often the ones most respectful of international law. Although the military is the tip of the spear for our country, and the forces of civilization, it should not be the first tool to be used. Bloodshed should only be considered as a last resort and definitely never used as the first option. As the leader of the free world, we should stand our ground but be prepared to seek peace through restraint. This is not the time to exercise false pride! Unfortunately the Trump administration informed four top State Department management officials that their services were no longer needed as part of an effort to "clean house." Patrick Kennedy, served for nine years as the “Undersecretary for Management,” “Assistant Secretaries for Administration and Consular Affairs” Joyce Anne Barr and Michele Bond, as well as “Ambassador” Gentry Smith, director of the Office for Foreign Missions. Most of the United States Ambassadors to foreign countries have also been dismissed, including the ones to South Korea and Japan. This leaves the United States without the means of exercising diplomacy rapidly, when needed. These positions are political appointments, and require the President’s nomination and the Senate’s confirmation. This has not happened! Moreover, diplomatically our country is severely handicapped at a time when tensions are as hot as any time since the Cold War. Without following expert advice or consent and the necessary input from the Unites States Congress, the decisions are all being made by a man who claims to know more than the generals do, yet he has only the military experience of a cadet at “New York Military Academy.” A private school he attended as a high school student, from 1959 to 1964. At that time, he received educational and medical deferments from the Vietnam War draft. Trump said that the school provided him with “more training than a lot of the guys that go into the military.” His counterpart the unhinged Kim Jong-un has played with what he considers his country’s military toys, since April 11th of 2012. To think that these are the two world leaders, protecting the planet from a nuclear holocaust….

There is, it seems to me, one sign by which you can know whether the people are or are not dupes. Examine religion and the priest, and see whether the priest is the instrument of religion, or religion the instrument of the priest. If the priest is the instrument of religion, if his only thought is to disseminate its morality and its benefits on the earth, he will be gentle, tolerant, humble, charitable, and full of zeal; his life will reflect that of his divine model; he will preach liberty and equality among men, and peace and fraternity among nations; he will repel the allurements of temporal power, and will not ally himself with that which, of all things in this world, has the most need of restraint; he will be the man of the people, the man of good advice and tender consolations, the man of public opinion, the man of the Evangelist. If, on the contrary, religion is the instrument of the priest, he will treat it as one does an instrument which is changed, bent and twisted in all ways so as to get out of it the greatest possible advantage for one’s self.

The Power of Patient Waiting Waiting is never easy. It drains your enthusiasm, making you restless to charge ahead, seize the moment, and pour your all into the fight. Only a fool would choose hesitation, and only the idle would welcome delay in the heat of action. Yet, waiting is the vulture’s strength. It watches, poised, biding its time for the perfect strike. To the untrained eye, the waiting vulture seems foolish—but its patience is not passivity. It is strategy and intentionality in motion, turning restraint into reward, trading haste for precision. Patience is not mere inconvenience—it is necessity. Though it may feel like time wasted, its true cost is only short-term. Waiting sharpens focus, hones skill, and prepares you for what lies ahead. It clears the mind of bias, aligns action with purpose, and leads to wiser choices. In patience, energy is preserved, and ability is refined. It is the cure for reckless impulse. No victory comes without patience. Only faith that is accompanied by patience inherit the promise of a desired end. For everyone that waits actively and purposely, triumph is inevitable.

Pigs come here to feed on the garbage heap for two reasons really, the first half because they can do no other work, frustrated men soon to develop sadistic mannerisms; and the second half, sadists out front, suffering under the restraints placed upon them by an equally sadistic-vindictive society. The sadist knows that to practice his religion upon the society at large will bring down upon his head their sadistic reaction. Killing is great fun, but not at the risk of getting killed (note how they squeak and pull out their hair over losing even one). But the restraints come off when they walk through the compound gates. Their whole posture goes through a total metamorphosis. Inflict pain, satisfy the power complex, and get a check. How can the sick administer to the sick. In the well-ordered society prisons would not exist as such. If a man is ill he should be placed in a hospital, staffed by the very best of technicians. Men would never be separated from women. These places would be surfeited with equipment and meaningful programs, even if it meant diverting funds from another, or even from all other sectors of the economy. It’s socially self-destructive to create a monster and loose him upon the world.

It is hard to conceive of any relationship between two adults in America being less equal than that of prisoner and prison guard. The formal relationship, enforced by the institution, is that one person’s word means everything and the other’s means almost nothing; one person can command the other to do just about anything, and refusal can result in total physical restraint. That fact is like a slap in the face. Even in relation to the people who are anointed with power in the outside world—cops, elected officials, soldiers—we have rights within our interactions. We have a right to speak to power, though we may not exercise it. But when you step behind the walls of a prison as an inmate, you lose that right. It evaporates, and it’s terrifying. And pretty unsurprising when the extreme inequality of the daily relationship between prisoners and their jailers leads very naturally into abuses of many flavors, from small humiliations to hideous crimes. Every year guards at Danbury and other women’s prisons around the country are caught sexually abusing prisoners. Several years after I came home, one of Danbury’s lieutenants, a seventeen-year corrections veteran, was one of them. He was prosecuted and spent one month in jail.

It’s torsos that join together and then withdraw in a hurry to remove clothing, the Nordic sweater, the T-shirt, so that finally it’s skin next to skin. His torso is muscular and hairless, with nipples that are flat and dark. My chest is skinny, not yet deformed as it will be four years later by the blows of an emergency room doctor. It’s skin that is frantically caressed. My fingers find a constellation of moles, just as I guessed, on his back. It’s jeans that we unbutton. I discover his sex, veiny, white, sumptuous. I am enthralled by his sex. It will take many years and many lovers before I ever return to this sense of amazement. Love, it’s taking each other in the mouth, maintaining a certain comportment despite the frenzy. It’s exercising restraint not to come, the excitement is so powerful. It’s abandonment, that crazy trust in the other. I guessed that it was not the first time for him. His movements are too sure, too simple not to have been practiced before with someone else, maybe with many others. And then, he asks me to take him. He says the words, without shame, without ordering me to either. I obey him, though I’m afraid. I know that it can hurt if the other person doesn’t know how to do it, that the body can resist.

If you hurt her, you will not leave here alive,” I growled at him. “I will kill you with my bare fucking hands, Bayle.” Bayle started to laugh. “Oh, you really think so?” Something flashed in Tilda’s eyes, and her body tensed up. Her expression hardened, and there was a resolve in her that I knew all too well from training with her. Tilda was a master of restraint, but she could destroy someone if she wanted to. “Wait,” Tilda said in a stilted voice. “This is Bayle Lundeen? Bayle, who conspired with Kennet? Bayle, who’s one of the reasons my husband is dead?” I nodded once. “Yeah. That’s him.” For the first time, Bayle seemed to realize he might have bitten off more than he could chew, and he looked down at Tilda with new appreciation. Tilda may be pregnant, but she was still tall and strong, with muscular arms and powerful legs. I was sure that when Bayle had first captured her, she’d been more docile so as not to risk him hurting the baby. But now she was pissed. With one sudden jerk, she flung her head backward, smashing into Bayle’s face. From where I stood several feet away from her, I heard the sound of his nose crunching. Before he could tilt the knife toward her, she grabbed his wrist, bent it backward, and, using her other arm as leverage, she broke his arm with a loud snap. It all happened within a few seconds, and Bayle screamed in pain and stumbled back. His arm hung at a weird angle, and blood streamed down his face. But Tilda wasn't done yet. With a swipe of her leg, she kicked his legs out from under him. He fell back into the mud, and Tilda kicked him hard in the groin, causing Konstantin to wince behind me. Then she jumped on top of him, punching him repeatedly in the face with both fists. His body had gone limp but I wasn't sure if that was because he was unconscious or dead. Either way, Tilda apparently decided that she wanted to be certain. She grabbed the knife that he’d dropped on the ground beside them, and she stabbed him straight through the heart. And then she just sat there, kneeling on his dead body and breathing hard. None of us said anything or moved. It felt like she needed the moment to herself. When she finally stood up, she shook her arms out, probably both because her fists hurt from hitting Bayle so hard and also to get rid of some of the blood. “Do you feel better?” I asked her. She nodded, still catching her breath as she walked over to me. “Yeah. We have to do something about these bodies, though. The humans will get suspicious.” “That girl is a fucking beast,” Konstantin whispered as she walked by, and he looked at her with newfound admiration. “You should see her when she’s not pregnant,” I said.

​Government is not made in virtue of natural rights, which may and do exist in total independence of it,—and exist in much greater clearness, and in a much greater degree of abstract perfection: but their abstract perfection is their practical defect. By having a right to everything they want everything. Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. But as the liberties and the restrictions vary with times and circumstances, and admit of infinite modifications, they cannot be settled upon any abstract rule; and nothing is so foolish as to discuss them upon that principle.

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When he woke up it was dawn. He woke with a huge feeling of hope which suddenly andcompletely left him at the first sight of the prison yard. It was the morning of his death. Hecrouched on the floor with the empty brandy flask in his hand trying to remember an act ofcontrition. "O God, I am sorry and beg pardon for all my sins ... crucified ... worthy of Thydreadful punishments." He was confused, his mind was on other things: it was not the good deathfor which one always prayed. He caught sight of his own shadow on the cell wall: it had a lookof surprise and grotesque unimportance. What a fool he had been to think that he was strongenough to stay when others fled. What an impossible fellow I am, he thought, and how useless. Ihave done nothing for anybody. I might just as well have never lived. His parents were dead—soon he wouldn't even be a memory—perhaps after all he wasn't really Hell-worthy. Tearspoured down his face: he was not at the moment afraid of damnation——even the fear of painwas in the background. He felt only an immense disappointment because he had to go to Godempty-handed, with nothing done at all. It seemed to him at that moment that it would have been[200] quite easy to have been a saint. It would only have needed a little self-restraint and a littlecourage. He felt like someone who has missed happiness by seconds at an appointed place. Heknew now that at the end there was only one thing that counted—to be a saint.

Nothing is more certain than that a general profligacy and corruption of manners make a people ripe for destruction. A good form of government may hold the rotten materials together for some time, but beyond a certain pitch, even the best constitution will be ineffectual, and slavery must ensue. On the other hand, when the manners of a nation are pure, when true religion and internal principles maintain their vigour, the attempts of the most powerful enemies to oppress them are commonly baffled and disappointed. . . . [H]e is the best friend to American liberty, who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy to God, I scruple not to call him an enemy to his country. Do not suppose, my brethren, that I mean to recommend a furious and angry zeal for the circumstantials of religion, or the contentions of one sect with another about their peculiar distinctions. I do not wish you to oppose any body’s religion, but every body’s wickedness. Perhaps there are few surer marks of the reality of religion, than when a man feels himself more joined in spirit to a true holy person of a different denomination, than to an irregular liver of his own. It is therefore your duty in this important and critical season to exert yourselves, every one in his proper sphere, to stem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worship, and obedience to his laws. . . . Many from a real or pretended fear of the imputation of hypocrisy, banish from their conversation and carriage every appearance of respect and submission to the living God. What a weakness and meanness of spirit does it discover, for a man to be ashamed in the presence of his fellow sinners, to profess that reverence to almighty God which he inwardly feels: The truth is, he makes himself truly liable to the accusation which he means to avoid. It is as genuine and perhaps a more culpable hypocrisy to appear to have less religion than you really have, than to appear to have more. . . . There is a scripture precept delivered in very singular terms, to which I beg your attention; “Thou shalt not hate thy brother in thy heart, but shalt in any wise rebuke him, and not suffer sin upon him.” How prone are many to represent reproof as flowing from ill nature and surliness of temper? The spirit of God, on the contrary, considers it as the effect of inward hatred, or want of genuine love, to forbear reproof, when it is necessary or may be useful. I am sensible there may in some cases be a restraint from prudence, agreeably to that caution of our Saviour, “Cast not your pearls before swine, lest they trample them under their feet, and turn again and rent you.” Of this every man must judge as well as he can for himself; but certainly, either by open reproof, or expressive silence, or speedy departure from such society, we ought to guard against being partakers of other men’s sins.

We speak of the things which you see with your own eyes, which We both bemoan. Depravity exults; science is impudent; liberty, dissolute. The holiness of the sacred is despised; the majesty of divine worship is not only disapproved by evil men, but defiled and held up to ridicule. Hence sound doctrine is perverted and errors of all kinds spread boldly. The laws of the sacred, the rights, institutions, and discipline — none are safe from the audacity of those speaking evil. Our Roman See is harassed violently and the bonds of unity are daily loosened and severed. The divine authority of the Church is opposed and her rights shorn off. She is subjected to human reason and with the greatest injustice exposed to the hatred of the people and reduced to vile servitude. The obedience due bishops is denied and their rights are trampled underfoot. Furthermore, academies and schools resound with new, monstrous opinions, which openly attack the Catholic faith; this horrible and nefarious war is openly and even publicly waged. Thus, by institutions and by the example of teachers, the minds of the youth are corrupted and a tremendous blow is dealt to religion and the perversion of morals is spread. So the restraints of religion are thrown off, by which alone kingdoms stand. We see the destruction of public order, the fall of principalities, and the overturning of all legitimate power approaching. Indeed this great mass of calamities had its inception in the heretical societies and sects in which all that is sacrilegious, infamous, and blasphemous has gathered as bilge water in a ship’s hold, a congealed mass of all filth.

Power is about balance, remember?” He stepped back, his face paling, black eyes narrowing to slits. “I did not ask for your wisdom, false sadhvi. You do not know me.” My heart was breaking. I thought I knew, finally, what it meant to be a ghost. It meant speaking your words around a mouth full of loss. It meant grasping into echoes and hoping, praying that the words still meant something. “I know your soul,” I said, my voice cracking. “Everything else is an ornament.” “You have a strange effect on me…why is that?” he asked softly. “Beside you, I am reminded of something I have forgotten.” My hands fell to my sides. There, beneath the rags of my robes, the fabric was raised and bumpy and I knew what lay beneath it--a broken circlet of hair. I fished it out of the pocket. My whole body was trembling, shaking against its restraints of bone. Amar reached out to cup the back of my neck. I shuddered. I had forgotten how cold his hands were, like the soul of winter had tangled itself in his fingers. He stared at me and his gaze had all the finality of death--it was ferocious and terrible, a ravel of locked horns. He was searching me. I knew exactly what he was looking for-- Himself. I twined the bracelet together, letting it hover mere inches from his skin. I had no expectation, no method, no strategy. I was blind and clinging to a bruised piece of hope. But it was all I had. “You once said your soul could never forget mine,” I said, sliding the mended bracelet around his wrist. “Do you remember now?” He inhaled sharply, like something had rent through him. Around his wrist, the bracelet glowed like a caught star. “Jaani,” he breathed, staring at me.

In this desert everything begins to flower again. "The terrifying significance of an unpremeditated cry of joy cannot be understood while the long night of faith and reason endures." This night is drawing to a close, and a dawn will break which is not the dawn of revolution but of insurrection. Insurrection is, in itself, an asceticism which rejects all forms of consolation. The insurgent will not be in agreement with other men except in so far as, and as long as, their egotism coincides with his. His real life is led in solitude where he will assuage, without restraint, his appetite for existing, which is his only reason for existence. In this respect individualism reaches a climax. It is the negation of everything that denies the individual and the glorification of everything that exalts and ministers to the individual. What, according to Stirner, is good? "Everything of which I can make use." What am I, legitimately, authorized to do? "Everything of which I am capable." Once again, rebellion leads to the justification of crime. Stirner not only has attempted to justify crime (in this respect the terrorist forms of anarchy are directly descended from him), but is visibly intoxicated by the perspectives that he thus reveals. "To break with what is sacred, or rather to destroy the sacred, could become universal. It is not a new revolution that is approaching—but is not a powerful, proud, disrespectful, shameless, conscienceless crime swelling like a thundercloud on the horizon, and can you not see that the sky, heavy with foreboding, is growing dark and silent?" Here we can feel the somber joy of those who create an apocalypse in a garret. This bitter and imperious logic can no longer be held in check, except by an I which is determined to defeat every form of abstraction and which has itself become abstract and nameless through being isolated and cut off from its roots. There are no more crimes and no more imperfections, and therefore no more sinners. We are all perfect.

I see many so-called conservative commentators, including some faith leaders, focusing on favorable policy initiatives or court appointments to justify their acceptance of this damage, while de-emphasizing the impact of this president on basic norms and ethics. That strikes me as both hypocritical and wrong. The hypocrisy is evident if you simply switch the names and imagine that a President Hillary Clinton had conducted herself in a similar fashion in office. I've said this earlier but it's worth repeating: close your eyes and imagine these same voices if President Hillary Clinton had told the FBI director, 'I hope you will let it go,' about the investigation of a senior aide, or told casual, easily disprovable lies nearly every day and then demanded we believe them. The hypocrisy is so thick as to be almost darkly funny. I say this as someone who has worked in law enforcement for most of my life, and served presidents of both parties. What is happening now is not normal. It is not fake news. It is not okay. Whatever your politics, it is wrong to dismiss the damage to the norms and traditions that have guided the presidency and our public life for decades or, in many cases, since the republic was founded. It is also wrong to stand idly by, or worse, to stay silent when you know better, while a president so brazenly seeks to undermine public confidence in law enforcement institutions that were established to keep our leaders in check...without these checks on our leaders, without those institutions vigorously standing against abuses of power, our country cannot sustain itself as a functioning democracy. I know there are men and women of good conscience in the United States Congress on both sides of the aisle who understand this. But not enough of them are speaking out. They must ask themselves to what, or to whom, they hold a higher loyalty: to partisan interests or to the pillars of democracy? Their silence is complicity - it is a choice - and somewhere deep down they must know that. Policies come and go. Supreme Court justices come and go. But the core of our nation is our commitment to a set of shared values that began with George Washington - to restraint and integrity and balance and transparency and truth. If that slides away from us, only a fool would be consoled by a tax cut or different immigration policy.

Mandal vs Mandir The V.P. Singh government was the biggest casualty of this confrontation. Within the BJP and its mentor, the RSS, the debate on whether or not to oppose V.P. Singh and OBC reservations reached a high pitch. Inder Malhotra | 981 words It was a blunder on V.P. Singh’s part to announce his acceptance of the Mandal Commission’s report recommending 27 per cent reservations in government jobs for what are called Other Backward Classes but are, in fact, specified castes — economically well-off, politically powerful but socially and educationally backward — in such hot haste. He knew that the issue was highly controversial, deeply emotive and potentially explosive, which it proved to be instantly. But his top priority was to outsmart his former deputy and present adversary, Devi Lal. He even annoyed those whose support “from outside” was sustaining him in power. BJP leaders were peeved that they were informed of what was afoot practically at the last minute in a terse telephone call. What annoyed them even more was that the prime minister’s decision would divide Hindu society. The BJP’s ranks demanded that the plug be pulled on V.P. Singh but the top leadership advised restraint, because it was also important to keep the Congress out of power. The party leadership was aware of the electoral clout of the OBCs, who added up to 52 per cent of the population. As for Rajiv Gandhi, he was totally and vehemently opposed to the Mandal Commission and its report. He eloquently condemned V.P. Singh’s decision when it was eventually discussed in Parliament. This can be better understood in the perspective of the Mandal Commission’s history. Having acquired wealth during the Green Revolution and political power through elections, the OBCs realised that they had little share in the country’s administrative apparatus, especially in the higher rungs of the bureaucracy. So they started clamouring for reservations in government jobs. Throughout the Congress rule until 1977, this demand fell on deaf ears. It was the Janata government, headed by Morarji Desai, that appointed the Mandal Commission in 1978. Ironically, by the time the commission submitted its report, the Janata was history and Indira Gandhi was back in power. She quietly consigned the document to the deep freeze. In Rajiv’s time, one of his cabinet ministers, Shiv Shanker, once asked about the Mandal report.

Gentleman,” I purr smoothly in greeting. Ezra and Cort circle me like sharks scenting blood. I know who they are, but not who is who since they’re wearing black hoods over their heads. It covers them to the shoulder and has holes for the eyes and mouth. Their clothing is identical Italian designer label suits. Even their shoes are the same. Their eyes glow like steel ball-bearings from the safety of their masks. The mouths are different- one serious, one snarky- both ruby-red and kissable. While they circle Fate and me several times taking our measure, the other Master stands in a sphere of his own confidence. He’s older and I don’t mean just in age, but knowledge. Ezra and Cortez feel like babies compared to this man. I bet he’s who I really have to impress. I wait, always meeting their eyes when their path moves them back to my face. I don’t follow them with my gaze- I wait. “Hello,” the hood with the serious lips speaks in a smooth deep tone. I know it’s not his true voice, but the one Kris calls The Boss. His eyes are kind and assessing. No one pays Fate any mind as she cowers at my thigh. I hold their undivided attention. Curly-locks is quiet- watchful- a predator sighting its quarry. Snarky mouth is leering at my chest and I smirk. Caught ya, Cortez Abernathy. “I seem to be at a disadvantage conversing with you while you’re hooded. I can’t see you, but you can see me.” I try to get them to out themselves. It’s a longshot. “And who are you, Ma’am?” Ezra asks respectfully. “Please call me Queen.” I draw on all of my lessons from Hillbrook to pull me through this conversation. The power in the air is stifling. I wonder if it’s difficult for them to be in the same room without having a cage match for dominance. I feel like I’m on Animal Planet and the lions are circling. “Queen, indeed,” Cort says snidely under his breath and I wince. I turn my face from them in embarrassment. I should have gone with something less- less everything. I know I’m strong, but the word also emulates elegance and beauty. I’m neither. Have to say, tonight has sucked for my self-esteem. First, the dominant one overlooks me for Fate and now Cortez makes fun of me- lovely. “What did you say to upset her?” Ezra accuses Cortez. “Nothing,” Cort complains in confusion. “Please excuse my partner. Words are his profession and it seems they have failed him this evening. I will apologize for not sharing our names, but this gentleman is Dexter.” He gestures to the dominant man. I wait for him to shake my hand like a civilized person. He does not- he actually crosses his arms over his chest in disobedience. This shit is going to be a piece of cake.

But the worshippers and admirers of these gods delight in imitating their scandalous iniquities, and are nowise concerned that the republic be less depraved and licentious. Only let it remain undefeated, they say, only let it flourish and abound in resources; let it be glorious by its victories, or still better, secure in peace; and what matters it to us? This is our concern, that every man be able to increase his wealth so as to supply his daily prodigalities, and so that the powerful may subject the weak for their own purposes. Let the poor court the rich for a living, and that under their protection they may enjoy a sluggish tranquillity; and let the rich abuse the poor as their dependants, to minister to their pride. Let the people applaud not those who protect their interests, but those who provide them with pleasure. Let no severe duty be commanded, no impurity forbidden. Let kings estimate their prosperity, not by the righteousness, but by the servility of their subjects. Let the provinces stand loyal to the kings, not as moral guides, but as lords of their possessions and purveyors of their pleasures; not with a hearty reverence, but a crooked and servile fear. Let the laws take cognizance rather of the injury done to another man's property, than of that done to one's own person. If a man be a nuisance to his neighbor, or injure his property, family, or person, let him be actionable; but in his own affairs let everyone with impunity do what he will in company with his own family, and with those who willingly join him. Let there be a plentiful supply of public prostitutes for every one who wishes to use them, but specially for those who are too poor to keep one for their private use. Let there be erected houses of the largest and most ornate description: in these let there be provided the most sumptuous banquets, where every one who pleases may, by day or night, play, drink, vomit, dissipate. Let there be everywhere heard the rustling of dancers, the loud, immodest laughter of the theatre; let a succession of the most cruel and the most voluptuous pleasures maintain a perpetual excitement. If such happiness is distasteful to any, let him be branded as a public enemy; and if any attempt to modify or put an end to it let him be silenced, banished, put an end to. Let these be reckoned the true gods, who procure for the people this condition of things, and preserve it when once possessed. Let them be worshipped as they wish; let them demand whatever games they please, from or with their own worshippers; only let them secure that such felicity be not imperilled by foe, plague, or disaster of any kind. What sane man would compare a republic such as this, I will not say to the Roman empire, but to the palace of Sardanapalus, the ancient king who was so abandoned to pleasures, that he caused it to be inscribed on his tomb, that now that he was dead, he possessed only those things which he had swallowed and consumed by his appetites while alive? If these men had such a king as this, who, while self-indulgent, should lay no severe restraint on them, they would more enthusiastically consecrate to him a temple and a flamen than the ancient Romans did to Romulus.

In the contemporary world there are two classes of bad plans-the plans invented and put into practice by men who do not accept our ideal postulates, and the plans invented and put into practice by the men who accept them, but imagine that the ends proposed by the prophets can be achieved by wicked or unsuitable means. Hell is paved with good intentions, and it is probable that plans made by well-meaning people of the second class may have results no less disastrous than plans made by evil-intentioned people of the first class. Which only shows, yet once more, how right the Buddha was in classing unawareness and stupidity among the deadly sins. Let us consider a few examples of bad plans belonging to these two classes. In the first class we must place all Fascist and all specifically militaristic plans. Fascism, in the words of Mussolini, believes that "war alone brings up to its highest tension all human energy and puts the stamp of nobility upon the peoples who have the courage to meet it." Again, "a doctrine which is founded upon the harmful postulate of peace is hostile to Fascism." The Fascist, then, is one who believes that the bombardment of open towns with fire, poison and explosives (in other words, modern war) is intrinsically good. He is one who rejects the teaching of the prophets and believes that the best society is a national society living in a state of chronic hostility towards other national societies and preoccupied with ideas of rapine and slaughter. He is one who despises the non-attached individual and holds up for admiration the person who, in obedience to the boss who happens at the moment to have grabbed political power, systematically cultivates all the passions (pride, anger, envy, hatred) which the philosophers and the founders of religions have unanimously condemned as the most maleficent, the least worthy of human beings. All fascist planning has one ultimate aim: to make the national society more efficient as a war machine. Industry, commerce and finance are controlled for this purpose. The manufacture of substitutes is encouraged in order that the country may be self-sufficient in time of war. Tariffs and quotas are imposed, export bounties distributed, exchanges depreciated for the sake of gaining a momentary advantage or inflicting loss upon some rival. Foreign policy is conducted on avowedly Machiavellian principles; solemn engagements are entered into with the knowledge that they will be broken the moment it seems advantageous to do so; international law is invoked when it happens to be convenient, repudiated when it imposes the least restraint on the nation's imperialistic designs. Meanwhile the dictator's subjects are systematically educated to be good citizens of the Fascist state. Children are subjected to authoritarian discipline that they may grow up to be simultaneously obedient to superiors and brutal to those below them. On leaving the kindergarten, they begin that military training which culminates in the years of conscription and continues until the individual is too decrepit to be an efficient soldier. In school they are taught extravagant lies about the achievements of their ancestors, while the truth about other peoples is either distorted or completely suppressed. the press is controlled, so that adults may learn only what it suits the dictator that they should learn. Any one expressing un-orthodox opinions is ruthlessly persecuted. Elaborate systems of police espionage are organized to investigate the private life and opinions of even the humblest individual. Delation is encouraged, tale-telling rewarded. Terrorism is legalized. Justice is administered in secret; the procedure is unfair, the penalties barbarously cruel. Brutality and torture are regularly employed.

But Muslims now find themselves in a world shaped by western theories and western values. If we are to consider how Islamic communities conducted their affairs throughout the greater part of their history, it may be convenient to compare and contrast this way of life with the contemporary western model. Today the Muslims are urged to embrace democracy and are condemned for political corruption, while western scholars debate whether Islam can ever accommodate the democratic ideal. On the whole, they think not. Democracy, they believe, is a sign of political maturity and therefore of superiority. Western societies, since they are seen as democratic, exemplify this superiority. So there is one question that has to be pressed home: what, precisely, is meant by democracy? Let me put forward an imaginary Arab who knows nothing of western ways but would like to learn about them. He is aware that the literal meaning of the word democracy is "mob rule", but understands that this is not what westerners mean by it. He wonders how this meaning has, in practice, been modified and, since his questions are directed to an Englishman, he is not altogether surprised to be told that Britain is the exemplary democracy. He learns that the people—all except children, lunatics and peers of the realm—send their representatives to Parliament to speak for them. He is assured that these representatives never accept bribes to vote against their consciences or against the wishes of their constituents. He enquires further and is astonished to learn that the political parties employ what are known as Whips, who compel members to vote in accordance with the party line, even if this conflicts both with their consciences and with the views of the people who elected them. In this case it is not money but ambition for office that determines the way they vote. "But is this not corruption?" he asks naively. The Englishman is shocked. "But at least the party in power represents the vast majority of the electorate?" This time the Englishman is a little embarrassed. It is not quite like that. The governing party, which enjoys absolute power through its dominance in the House of Commons, represents only a minority of the electorate. "Are there no restraints on this power?" There used to be, he is told. In the past there was a balance between the Crown, the House of Lords and the Commons, but that was seen as an undemocratic system so it was gradually eroded. The "sovereignty" of the Lower House is now untrammelled (except, quite recently, by unelected officials in Brussels). "So this is what democracy means?" Our imaginary Arab is baffled. He investigates further and is told that, in the 1997 General Election, the British people spoke with one voice, loud and clear. A landslide victory gave the Leader of the Labour Party virtually dictatorial powers. Then he learns that the turn-out of electors was the lowest since the war. Even so, the Party received only forty-three per cent of the votes cast. He wonders if this can be the system which others wish to impose on his own country. He is aware that various freedoms, including freedom of the press, are essential components of a democratic society, but no one can tell him how these are to be guaranteed if the Ruler, supported by a supine—"disciplined"—House of Commons enjoys untrammelled authority. He knows a bit about rulers and the way in which they deal with dissent, and he suspects that human nature is much the same everywhere. Barriers to oppression soon fall when a political system eliminates all "checks and balances" and, however amiable the current Ruler may be, there is no certainty that his successors, inheriting all the tools of power, will be equally benign. He turns now to an American and learns, with some relief since he himself has experienced the oppression of absolutism, that the American system restrains the power of the President by that of the Congress and the Supreme Court; moreover, the electe

Such a position continues to affirm the vital connection between sexual intimacy and lifelong bonding. It thus affirms a powerful cross-cultural argument against sexual promiscuity of any kind. It continues to summon all Christians to a vision of committed love that reflects and draws on the covenant faithfulness of God. It continues to summon all Christians to ensure that what they say with their bodies fully expresses the deep commitments and values that shape their lives as a whole. It calls for holiness, self-restraint, and sacrificial love in the cultivation of one-flesh unions.

June 8, Morning I WANT YOU TO BE ALL MINE, filled with the Light of My Presence. I gave everything for you by living as a man, then dying for your sins and living again. Hold back nothing from Me. Bring your most secret thoughts into the Light of My Love. Anything you bring to Me I transform and cleanse from darkness. I know everything about you, far more than you know of yourself. But I restrain My yearning to “fix” you, waiting instead for you to come to Me for help. Imagine the divine restraint this requires, for I have all Power in heaven and on earth.

Power that is wielded with reckless abandonment is destructive to the holder and to the people under his influence. The power that transforms is subtly wielded, compassionately administered and responsibly utilized. Real power lies not in the brandishing but in the restraints of authority. Leaders that sparingly deploy their authority leave a long trail of transformed lives and communities.

And what happened when an individual cell became selfish and exhibited Nietzsche’s will to power? It became a cancer. The cell would break free of the restraints on its own division and become immortal—for a while—until its very immortality choked the entire organism to death, killing the selfish cell in the process.

The key is restraint. Control. Just before you speak, think: ‘What am I going to say? Who am I going to say it to? Is this the right situation to say it?’ You get good food, eat it, but always restrain yourself and say, ‘Oh, maybe this could be shared by two?’ Everything has to be a restraint in your daily life. If that kind of restraint is there, then slowly, the mind gets purified.

I am descended from Rabath, Lord of the Western Wind,” Merrill seethed. “Unlike Gwyneth Berdara, I am no lackey to be dismissed.” To hell with this witch. To hell with restraint and hiding. Nesta let enough of her power simmer to the surface that she knew her own eyes glowed. Let it crackle, even as she ignored its wild, unholy bellowing. Gwyn had backed away a step. Even Merrill blinked as Nesta said, “With a fancy title like that, surely such a petty grudge should be beneath you.” Nesta smiled, savage and cruel. Merrill only glanced between her and Gwyn before saying, “Get back to your work, nymph.

Each person, given more power and fewer restraints, will predictably bend that power to suit himself.

Apart from the peculiar tenets of individual thinkers, there is also in the world at large an increasing inclination to stretch unduly the powers of society over the individual, both by the force of opinion and even by that of legislation: and as the tendency of all the changes taking place in the world is to strengthen society, and diminish the power of the individual, this encroachment is not one of the evils which tend spontaneously to disappear, but, on the contrary, to grow more and more formidable. The disposition of mankind, whether as rulers or as fellow-citizens, to impose their own opinions and inclinations as a rule of conduct on others, is so energetically supported by some of the best and by some of the worst feelings incident to human nature, that it is hardly ever kept under restraint by anything but want of power; and as the power is not declining, but growing, unless a strong barrier of moral conviction can be raised against the mischief, we must expect, in the present circumstances of the world, to see it increase.

Seeing this high a number among white moderates jogs a memory: I’m in the seventh grade, for the first time attending an almost all-white school. It’s a government and politics lesson, and the girl next to me announces that she and her family are “fiscally conservative but socially liberal.” The phrase is new to me, but all around me, white kids’ heads bob in knowing approval, as if she’s given the right answer to a quiz. There’s something so morally sanitized about the idea of fiscal restraint, even when the upshot is that tens of millions of people, including one out of six children, struggle needlessly with poverty and hunger. The fact of their suffering is a shame, but not a reason to vote differently to allow government to do something about it. (We could eliminate all poverty in the United States by spending just 12 percent more than the cost of the 2017 Republican tax cuts.) The media’s inaccurate portrayal of poverty as a Black problem plays a role in this, because the Black faces that predominate coverage trigger a distancing in the minds of many white people. As Professor Haney López points out, priming white voters with racist dog whistles was the means; the end was an economic agenda that was harmful to working- and middle-class voters of all races, including white people. In railing against welfare and the war on poverty, conservatives like President Reagan told white voters that government was the enemy, because it favored Black and brown people over them—but their real agenda was to blunt government’s ability to challenge concentrated wealth and corporate power. The hurdle conservatives faced was that they needed the white majority to turn against society’s two strongest vessels for collective action: the government and labor unions. Racism was the ever-ready tool for the job, undermining white Americans’ faith in their fellow Americans. And it worked: Reagan cut taxes on the wealthy but raised them on the poor, waged war on the unions that were the backbone of the white middle class, and slashed domestic spending. And he did it with the overwhelming support of the white working and middle classes.

It wasn’t that he couldn’t predict what Verger would do. It wasn’t an old style versus a new style—new styles were created to better the old ones, not to weaken them. No, this was about intent. Rone never fought to kill. Both his father and his master had preached against murder. Rone had taken their words in stride; he didn’t want to kill, either. But Verger did. He had no moral restraints holding him back. Rone fought to incapacitate; Verger fought for death. And one was obviously more powerful than the other.

True power is sitting back and observing everything with logic. True power is restraint. If words control you that means everyone else can control you. Breathe and allow things to pass. ~Unknown

State Christianity frequently legitimized the oppression of the subject; but it also allowed that subject to assert that there was an even higher power, and that earthly rulers would be called to account . . . There was an agreed vocabulary of moral resistance. When God was abolished, there was no longer even an abstract restraint on state power, and in Russia and in France, murder followed in the name of reason.

Hale may be known to posterity as a man of one story, and that story “The Man Without a Country.” This powerful and pathetic narrative was produced while the country was in the throes of the Civil War, and it embodied as no other literary production did the sentiment of loyalty to the Union. It was a stroke of genius to attempt this, not by the picture of heroic achievement in the battle field, but by the long-drawn-out chronicle of the life of a man to whom existence is an aching void because of the absolute severance of all national ties. The effect is intensified by the matter-of-fact tone of the narrative. So successful is the realistic method that it is difficult to believe it is not a historical incident that is described; and the restraint with which the slow agony of Nolan is pictured increases the power with which the lesson of patriotism is brought home. Nor is it merely American patriotism that is inculcated; for the impression of truth to human nature that is conveyed is such that it bears its message to the men of all nations.

Bile coated my tongue as I watched the eyeball start to twitch and writhe in Alejandro’s hand which he held aloft as he continued to chant and pray, the words making every hair on my body stand on end as I felt the rush of the shadows racing into the room. Darkness swept towards the Nymph’s eye and as Alejandro continued to call on the power of the Shadow Princess, the thing began to twitch more violently, until suddenly it sprung clean out of his hand and landed on Vard’s chest with a wet and bloody thump. “Fucking hell,” I gasped as I watched the thing filling with more and more tendrils of darkness as it began to wriggle its way up Vard’s chest like some sort of fucked up worm and made its way to his face before lodging itself in the empty eye socket which awaited it there. Vard screamed bloody murder as the shadow eye attached itself to his body and I had to fight the urge to heave as Alejandro watched with a cruel and malicious smile on his face. “Ask and you shall receive,” he purred, watching as Vard thrashed and screamed against his restraints and the darkness of the shadows took a grip on his soul.

Gandhi had told the Indian students at Oxford that he had ‘the highest regard for Dr. Ambedkar. He has every right to be bitter. That he does not break our heads is an act of self-restraint on his part.’ Then he continued: ‘He is today so very much saturated with suspicion that he cannot see anything else. He sees in every Hindu a determined opponent of the untouchables, and it is quite natural.’ For all his admiration for Dr Ambedkar, Gandhi insisted that ‘the separate electorates that he seeks will not give him social reform. He may himself mount to power and position, but nothing good will accrue to the untouchables.’ In a speech to the conference on 13 November, Gandhi said that ‘with all my regard for Dr. Ambedkar, and for his own desire to see the untouchables uplifted, with all my regard for his ability, I must say in all humility that here the great wrong under which he has laboured and perhaps the bitter experience that he has undergone have for the moment warped his judgment’. Gandhi himself was clear that separate electorates would make the problem worse rather than better; it would further the divisions in each village and lead to endemic conflict. Therefore, he told the conference ‘with all the emphasis that I can command that, if I was the only person to resist this thing, I would resist it with my life'.

After Germany's collapse in 1918 Jewry became very powerful in Germany in all spheres of life, especially in the political, general intellectual and cultural, and, most particularly, the economic spheres. The men came back from the front, had nothing to look forward to, and found a large number of Jews who had come in during the war from Poland and the East, holding positions, particularly economic positions. It is known that, under the influence of the war and business concerned with it -- demobilization, which offered great possibilities for doing business, inflation, deflation -- enormous shifts and transfers took place in the propertied classes. There were many Jews who did not show the necessary restraint and who stood out more and more in public life, so that they actually invited certain comparisons because of their numbers and the position they controlled in contrast to the German people. In addition there was the fact that particularly those parties which were avoided by nationally minded people also had Jewish leadership out of proportion to the total number of Jews. That did not apply only to Germany, but also to Austria, which we have always considered a part of Germany. There the entire Social Democratic leadership was almost exclusively in Jewish hands. They played a very considerable part in politics, particularly in the left-wing parties, and they also became very prominent in the press in all political directions. (14 March 1946)

Blood runs freely and without restraint for those who seek power.

The more power you use, the more you need to defuse your opponent’s resistance. The more restraint you exercise, the less negative your opponent’s reaction is likely to be.

Jesus' death on the Cross demonstrated something about the nature of God: that God is inclined to self-giving vengeance, mercy over punishment, restraint over rage, and love over all. The Cross does not, it is important to say, make victimhood glorious but convicts the world of unjust and violent victimization. In dying, Jesus did not succumb to death but undermined the forces that wield it, demonstrating by his resurrection that life is more powerful after all.

Man thinks that he can make arbitrary use of the earth, subjecting it without restraint to his will, as though it did not have its own requisites and a prior god-given purpose, which man can indeed develop but must not betray. Instead of carrying out his role as a cooperator with God in the work of creation, man sets himself up in place of God and thus ends up provoking a rebellion on the part of nature, which is more tyrannized than governed by him.

For many in the West, this idea of primate abattoirs may take some getting used to. Yet we are hardly in a position to object. We might recoil at the thought, believing that conscious, feeling creatures should not be treated that way, but we are well advised to keep our own counsel. We might say of those European consumers with a taste for primate flesh that they are thoughtless and decadent, indulging frivolous appetites at the cost of unspeakable cruelty. Since when did that become the standard? They have traditions and preferences of their own. They like their primate meat. And who are the customers of Smithfield to lecture them on the virtues of self-restraint?

When we assert our reason as our authority for dominion, we must use that authority reasonably. When we assert free will as our distinctive human quality, we must use our free will not only in acts of self-interest but in acts of self-restraint.

When Christian moral standards are imposed on a society by political and/or military conquest an inevitable process begins. First, there is a period of relief and apparent success for the agenda of the victors. The most egregious wrongs are righted. For a while the vanquished (those who disagree with the new moral order) are intimidated into silence. But very soon they begin to regain power as the society, never having experienced real spiritual transformation, grows tired of restraint. Then one of two things happens. Either the “victors” and their laws are swept away leaving that society even more decadent than before, or the “victors” tighten control and enforce their laws through increasing oppression. Every time the Christian Church has become enmeshed with political and/or military power her true mission has been compromised no matter which direction society has turned.

It is characteristic of the radical that he thinks of power as a force for good—so long as the power falls into his hands. In the name of liberty, the French and Russian revolutionaries abolished the old restraints upon power; but power cannot be abolished; it always finds its way into someone’s hands. That power which the revolutionaries had thought oppressive in the hands of the old regime became many times as tyrannical in the hands of the radical new masters of the state.

When we assert our reason as our authority for dominion, we must use that authority reasonably. When we assert free will as our distinctive human quality, we must use our free will not only in acts of self-interest but in acts of self-restraint.

For many in the West, this idea of primate abattoirs may take some getting used to. Yet we are hardly in a position to object. We might recoil at the thought, believing that conscious, feeling creatures should not be treated that way, but we are well advised to keep our own counsel. We might say of those European consumers with a taste for primate flesh that they are thoughtless and decadent, indulging frivolous appetites at the cost of unspeakable cruelty. Since when did that become the standard? They have traditions and preferences of their own. They like their primate meat. And who are the customers of Smithfield to lecture them on the virtues of self-restraint?

For the Son of God to empty himself and become poor meant a laying aside of glory; a voluntary restraint of power; an acceptance of hardship, isolation, ill-treatment, malice, and misunderstanding; finally, a death that involved such agony—spiritual even more than physical—that his mind nearly broke under the prospect of it. It meant love to the uttermost for unlovely men. .

Restraint in provocation is often not a sign of weakness, It is a great strength. had Pontius Pilate knew this, He would have spoken few words about himself

Great American power and responsibility are not unprecedented and have been used with restraint and great benefit in the past. We have not assumed that super strength guarantees super wisdom, and we have consistently reached out to the international community to ensure that our own power and influence are tempered by the best common judgment.

If her years as one of the Halifax Hellions had taught Matilda anything, it was that gossip only had power over you if you permitted it to do so, and that the perception of others only mattered if you truly cared about what those people thought.

And it restricts the power of majorities through an assortment of mediating mechanisms that require agents of change to engage in a complicated dance of coalition building. These counter-majoritarian restraints often feel not only frustrating but, in fact, divisive, because they force us to confront the reality of the existence of opposing views in our society, even when our side wins elections and makes appointments. But those divisions are there whether we confront them or not, and it is by being forced to confront them that we are moved to overcome them through negotiation.

Lifting my attention to his face, I freeze. His eyes are open. We stare at each other, his gaze hazy, unfocused, and slitted. Too alarmed to move, I watch as his lips twitch and a deep humming sound emanates from them. My brow furrows just as he jerks upward, his mouth aiming for my throat. His fangs catch my mask, knocking it down my face. I grab onto his shoulders to stop from falling on top of him, but his body braces to launch at me again. When I push off him, a scream swelling in my throat, his arm snaps the chain holding him to the bed. He strikes once more, and my back hits the podule wall while his hand catches my throat and squeezes, forcing me back toward him. I stumble into the solid wall of his chest. Hitching, knowing I’m about to die, I’m flooded by his earthy scent as his powerful muscles flex beneath me. I scream as I’m yanked away and gunfire erupts. Soldiers flood the area between us and I’m pushed farther back. A body is thrown across the shipping intake. I try to duck and flee when the hand on my arm tightens. “Lock the podule before he escapes!” Pierce drags me back into the chaos just as the alien breaks his arm loose from one of his restraints.

You will continue to suffer if you have an emotional reaction to everything that is said to you. True power is sitting back and observing things with logic. True power is restraint. If words control you that means everyone else can control you. Breathe and allow things to pass.

A company is a moral imbecile. It has no sense of right or wrong. Any restraints have to come from the outside, from laws and customs which forbid it from doing certain things of which we disapprove. But it is a restraint which reduces profits. Which is why all companies will strain forever to break the bounds of the law, to act unfettered in their pursuit of advantage. That is the only way they can survive because the more powerful will devour the weak. And because it is in the nature of capital, which is wild, longs to be free and chafes at each and every restriction imposed on it.

Now that we know how positive reinforcement works, and why negative doesn't, we can be more deliberate and hence more successful, in our cultural design. We can achieve a sort of control under which the controlled, though they are following a code much more scrupulously than was ever the case under the old system, nevertheless feel free. They are doing what they want to do, not what they are forced to do. That's the source of the tremendous power of reinforcement - there's no restraint and no revolt. By a careful design, we control not the final behavior, but the inclination to behave - the motives, the desires, the wishes. The curious thing is that in that case the question of freedom never arises.