Practicing Restraint Quotes

(The unsatisfying thing about practicing restraint was that nobody knew you were practicing it.)

We can reject everything else: religion, ideology, all received wisdom. But we cannot escape the necessity of love and compassion.... This, then, is my true religion, my simple faith. In this sense, there is no need for temple or church, for mosque or synagogue, no need for complicated philosophy, doctrine or dogma. Our own heart, our own mind, is the temple. The doctrine is compassion. Love for others and respect for their rights and dignity, no matter who or what they are: ultimately these are all we need. So long as we practice these in our daily lives, then no matter if we are learned or unlearned, whether we believe in Buddha or God, or follow some other religion or none at all, as long as we have compassion for others and conduct ourselves with restraint out of a sense of responsibility, there is no doubt we will be happy.

Practice restraint, and know it by touch. Use Cards when they’re needed, and never too much. For too much of fire, our swords would all break. Too much of wine a poison doth make. Excess is grievous, be knave, maid, or crown. Too much of water, how easy we drown.

The Church's stand on birth control is the most absolutely spiritual of all her stands and with all of us being materialists at heart, there is little wonder that it causes unease. I wish various fathers would quit trying to defend it by saying that the world can support 40 billion. I will rejoice the day when they say: This is right whether we all rot on top of each other or not, dear children, as we certainly may. Either practice restraint or be prepared for crowding...

When scientists analyze people who appear to have tremendous self-control, it turns out those individuals aren't all that different from those who are struggling. Instead, 'disciplined' people are better at structuring their lives in a way that does not require heroic willpower and self-control. In other words, they spend less time in tempting situations. The people with the best self-control are typically the ones who need to use it the least. It's easier to practice self-restraint when you don't have to use it very often.

This practice of overstating the case is called hyperbole. Hyperbole is usually harmless, but in some cases it has been known to precipitate unnecessary wars as well as a painful gaseous condition called stock market bubbles. For safety's sake, then, hyperbole should be used with restraint and only by those with proper literary training.

A Martial Artist may become A professional fighter but not every Fighter is capable of becoming A martial artist. Martial Arts are about restoration of physical and spiritual balance and fluidity; they are about observing restraints and 'setting example'. Every practice session is A reminder of the play of opposites (yin and yang), . . . .

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.

The long fight to save wild beauty represents democracy at its best. It requires citizens to practice the hardest of virtues--self-restraint. Why cannot I take as many trout as I want from a stream? Why cannot I bring home from the woods a rare wildflower? Because if I do, everybody in this democracy should be able to do the same. My act will be multiplied endlessly. To provide protection for wildlife and wild beauty, everyone has to deny himself proportionately. Special privilege and conservation are ever at odds.

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.

It is usually considered good practice to examine a thing for one's self before echoing the vulgar ridicule of it. But in connection with the Bible, such scholarly restraints are somehow regarded as out of place.

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.

I’m not exactly a patient man these days, my full measure of restraint having been expended sitting in a trench for several years acting as target practice for German artillery.

The practice of that which is ethically best—what we call goodness or virtue—involves a course of conduct which, in all respects, is opposed to that which leads to success in the cosmic struggle for existence. In place of ruthless self-assertion it demands self-restraint; in place of thrusting aside, or treading down, all competitors, it requires that the individual shall not merely respect, but shall help his fellows... It repudiates the gladiatorial theory of existence... Laws and moral precepts are directed to the end of curbing the cosmic process.

The Ten Commandments of the Fallen 1. Thou shalt not kill an innocent 2. Thou shalt not stray from the Fallen's righteous path 3. Though Shalt not bring prey back to Eden Manor 4. Thou shalt not kill in Eden Manor 5. Thou shalt not betray, injure, or kill a brother of the Fallen 6. Thou shalt kill only the Chosen 7. Thou shalt not put any other above the Fallen 8. Thou shalt not kill another brother's prey 9. Thou shalt only kill within the realms of one's desire 10. Thou shalt practice self-restraint

A soft luxurious course of habitual indulgence, is the practice of the bulk of modern Christians: and that constant moderation, that wholesome discipline of restraint and self-denial, which are requisite to prevent the unperceived encroachments of the inferior appetites, seem altogether disused, as the exploded austerities of monkish superstition... But the persons of whom we are now speaking, forgetting alike the duties they owe to themselves and to their fellow-creatures, often act as though their condition were meant to be a state of uniform indulgence, and vacant, unprofitable sloth... To multiply the comforts of affluence, to provide for the gratification of appetite, to be luxurious without diseases, and indolent without lassitude, seems the chief study of their lives. Others again seem more to attach themselves to what have been well termed the ‘pomps and vanities of this world.’ Magnificent houses, grand equipages, numerous retinues, splendid entertainments, high and fashionable connections, appear to constitute, in their estimation, the supreme happiness of life.

Other resolutions have been broken, but after all in such a way that, in cases where I ceased to practice abstinence, I have observed a limit which is indeed next door to abstinence; perhaps it is even a little more difficult, because it is easier for the will to cut off certain things utterly than to use them with restraint.

The people with the best self-control are typically the ones who need to use it the least. It’s easier to practice self-restraint when you don’t have to use it very often.6

When a ruler practices restraint, everything will be in peace.

Those who practice restraint in body, word, and mind are surely in control of themselves.

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.

The active night of the spirit is characterized by similar disciplines and restraints applied to the intellect, memory, will, and imagination. John’s primary example here is of practicing the virtues. He says that the three theological virtues (faith, hope, and love) are instrumental in freeing the spirit from its attachments. Faith darkens and empties the intellect, hope frees the memory, and love liberates the will.

What is this so-called 'employment flexibility'? It simply means that employers, in their quest to reduce costs whilst trying to meet the demands of globalisation, are disregarding the traditional job boundaries – often to the detriment of the unskilled, non-standard worker. Employers use non-standard workers to avoid restrictive labour laws and collective bargaining restraints. In addition, the practice provides them with more flexibility.

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 wise leader considers the left to be honorable   While mongers of war prefer the right. Weapons of war are not for the wise   The wise only use these weapons when it cannot be avoided   The wise practice restraint and caution in the use of them

The course of training of the yogī was divided into eight stages, reminding us of the eightfold path of Buddhism, but far less practical: (1) Self-control (yama), the practice of the five moral rules: non-violence, truthfulness, not stealing, chastity, and the avoidance of greed. (2) Observance (niyama), the regular and complete observance of the above five rules. (3) Posture (āsana), sitting in certain postures, difficult without practice, which are thought to be essential to meditation. The most famous of these is padmāsna, the “Lotus Posture”, in which the feet are placed on the opposite thighs, and in which gods and sages are commonly depicted. (4) Control of the Breath (prānāyāma), whereby the breath is held and controlled and the respiration forced into unusual rhythms, which are believed to be of great physical and spiritual value. (5) Restraint (pratyāhāra), whereby the sense organs are trained to take no note of their perceptions. (6) Steadying the Mind (dhāranā), by concentration on a single object, such as the tip of the nose, the navel, an icon, or a sacred symbol. (7) Meditation (dhyāna), when the object of concentration fills the whole mind. (8) Deep Meditation (samādhi), when the whole personality is temporarily dissolved.

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.

Wise rulers do not accumulate treasures, but seek to quiet the hearts of their people. They soothe the people’s appetites and strengthen their bones. They treasure innocence, and protect the simple from the schemes of the clever. When a ruler practices restraint, everything will be in peace.

Therefore the wise ruler does not suggest unnecessary things, but seeks to satisfy the minds of his people. He seeks to allay appetites but strengthen bones. He ever tries by keeping people in ignorance to keep them satisfied and those who have knowledge he restrains from evil. If he, himself, practices restraint then everything is in quietness.

Because by definition they lack any such sense of mutuality or wholeness, our specializations subsist on conflict with one another. The rule is never to cooperate, but rather to follow one's own interest as far as possible. Checks and balances are all applied externally, by opposition, never by self-restraint. Labor, management, the military, the government, etc., never forbear until their excesses arouse enough opposition to force them to do so. The good of the whole of Creation, the world and all its creatures together, is never a consideration because it is never thought of; our culture now simply lacks the means for thinking of it. It is for this reason that none of our basic problems is ever solved. Indeed, it is for this reason that our basic problems are getting worse. The specialists are profiting too well from the symptoms, evidently, to be concerned about cures -- just as the myth of imminent cure (by some 'breakthrough' of science or technology) is so lucrative and all-justifying as to foreclose any possibility of an interest in prevention. The problems thus become the stock in trade of specialists. The so-called professions survive by endlessly "processing" and talking about problems that they have neither the will nor the competence to solve. The doctor who is interested in disease but not in health is clearly in the same category with the conservationist who invests in the destruction of what he otherwise intends to preserve. The both have the comfort of 'job security,' but at the cost of ultimate futility. ... This has become, to some extent at least, an argument against institutional solutions. Such solutions necessarily fail to solve the problems to which they are addressed because, by definition, the cannot consider the real causes. The only real, practical, hope-giving way to remedy the fragmentation that is the disease of the modern spirit is a small and humble way -- a way that a government or agency or organization or institution will never think of, though a person may think of it: one must begin in one's own life the private solutions that can only in turn become public solutions.

I want you, Isla," he told her, showing no signs of restraint. "I want to take you right now against this car." She was about to agree, but he straightened her shirt and placed her on her feet. Yanking open the door, he practically shoved her onto the seat. "But too many people here are coming and going, and I don't want them seeing parts of you, that only belong to me.

The people with the best self-control are typically the ones who need to use it the least. It’s easier to practice self-restraint when you don’t have to use it very often. So, yes, perseverance, grit, and willpower are essential to success, but the way to improve these qualities is not by wishing you were a more disciplined person, but by creating a more disciplined environment.

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)

Victims are told not to say anything about the proceedings, because talking openly about your case can annoy your judge and benefit the defence. Abuses are not really known for their ability to practice this level of self-restraint, giving them control over there narrative around your case—and since court cases are frequently considered newsworthy events, this can give them a whole new platform to recruit more supporters.

So for James, too, will derives not from the freedom to initiate thoughts, but to focus on and select some while stifling, blocking-or vetoing-others. For Buddhist mindfulness practice, it is the moment of restraint that allows mindful awareness to take hold and deepen. The essence of directed mental force is first to stop the grinding machine-like automaticity of the urge to act. Only then can the wisdom of the prefrontal cortex be actively engaged.

I wonder... is this angst the engine of my life? Is this the reason why I've been able to touch people when I play music, when I speak from my heart, why I always go as hard and deep as I can?... If I was more happy and stable would I be a boring musicians? Before I learned about spiritual practice, disciple, thoughtfulness, self-love, and restraint, I stumbles and bumbled along through life, pushed this way and that be pleasure and pain. I'm still evolving.

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.

Cooking gave us not just the meal but also the occasion: the practice of eating together at an appointed time and place. This was something new under the sun, for the forager of raw food would have likely fed himself on the go and alone, like all the other animals. (Or, come to think of it, like the industrial eaters we've more recently become, grazing at gas stations and eating by ourselves whenever and wherever.) But sitting down to common meals, making eye contact, sharing food, and exercising self-restraint all served to civilize us.

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.

Linnell: 'Some records that come out today only have ten songs, or less.' Flansburgh: 'This makes us angry.' Linnell: 'But instead of cursing the darkness, John and I have decided to do something about it. We've put out a record with nineteen songs on it.' Flansburgh: 'And that's why our record is better.' Behind this jokes lurks a telling possibility. If nonsense, variability, and excess are the hallmarks of 'cornucopia,' then the songwriting practices of clarity, focus, and restraint are the stuff of famine - certainly boring, and quite possibly stupid.

The weird thing is that while persuasional leadership takes longer and takes more restraint at the time, it is much more efficient over the long haul. When you teach team members or teens the why, they are more equipped to make the same decision next time without you. You don’t have to watch their every move, you don’t have to put in a time clock, and you don’t have to implant a GPS chip in their hide when they learn how to think for themselves. Positional leadership doesn’t take as long in the exchange, but you have to do it over and over and over and over. You never get to enjoy your team or your kids because they become a source of frustration rather than a source of pride.

For Burke, almost everything that makes life worthwhile is a result of society, its inherited codes, knowledge, and institutions. These goods are fragile, and when they are destroyed, the result is human misery.... Among the greatest of man's needs, according to Burke, was the need for society and government to provide "a sufficient restraint upon their passions." As far back as his Vindication of Natural Society, Burke had argued that the destruction of inherited institutions and cultural practices would result not in natural harmony, but in barbarism. For Burke, as for Adam Smith, man is preeminently social man who realizes himself morally only under the tutelage of society. (p. 131)

I came here as a sold woman, given to a man I hate with no choice in the matter at all,” she growled, standing upright once more and looking me in the eye. “I won’t have my choice stolen from me like that, Church.” “Won’t you?” I asked, my cock straining as I forced myself to stay there, my muscles practically trembling from the restraint I was imposing on them. “No,” she replied darkly. “So I don’t want you to be gentle with me and I don’t want you to hold back. I see life in your eyes and taste freedom on your lips. So make sure I feel it when you fuck me. I’m not some English rose you need to be careful with. I was born in fire and hellstone and I want every piece of you when you claim me.

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.

The dilemma of the AI age will be different: its defining technology will be widely acquired, mastered, and employed. The achievement of mutual strategic restraint — or even achieving a common definition of restraint — will be more difficult than ever before, both conceptually and practically. The management of nuclear weapons, the endeavor of half a century, remains incomplete and fragmentary. Yet the challenge of assessing the nuclear balance was comparatively straightforward. Warheads could be counted, and their yields were known. Conversely, the capabilities of AI are not fixed; they are dynamic. Unlike nuclear weapons, AIs are hard to track: once trained, they may be copied easily and run on relatively small machines. And detecting their presence or verifying their absence is difficult or impossible with the present technology. In this age, deterrence will likely arise from complexity — from the multiplicity of vectors through which an AI‑enabled attack is able to travel and from the speed of potential AI responses.

By such examples, by instances of the perpetrators of such acts going unpunished, the lawless in spirit, are encouraged to become lawless in practice; and having been used to no restraint, but dread of punishment, they thus become, absolutely unrestrained. -- Having ever regarded Government as their deadliest bane, they make a jubilee of the suspension of its operations; and pray for nothing so much, as its total annihilation. While, on the other hand, good men, men who love tranquility, who desire to abide by the laws, and enjoy their benefits, who would gladly spill their blood in the defense of their country; seeing their property destroyed; their families insulted, and their lives endangered; their persons injured; and seeing nothing in prospect that forebodes a change for the better; become tired of, and disgusted with, a Government that offers them no protection; and are not much averse to a change in which they imagine they have nothing to lose. Thus, then, by the operation of this mobocractic spirit, which all must admit, is now abroad in the land, the strongest bulwark of any Government, and particularly of those constituted like ours, may effectually be broken down and destroyed -- I mean the attachment of the People.

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.

The Haight-Ashbury hippies had collectively decided that hygiene was a middle-class hang-up. So they determined to live without it. For example, baths and showers, while not actually banned, were frowned upon as retrograde. Wolfe was intrigued by these hippies who, he said, “sought nothing less than to sweep aside all codes and restraints of the past and start out from zero.”4 After a while their principled aversion to modern hygiene had consequences that were as unpleasant as they were unforeseen. Wolfe describes them thus: “At the Haight-Ashbury Free Clinic there were doctors who were treating diseases no living doctor had ever encountered before, diseases that had disappeared so long ago they had never even picked up Latin names, diseases such as the mange, the grunge, the itch, the twitch, the thrush, the scroff, the rot.”5 The itching and the manginess eventually began to vex the hippies, leading them individually to seek help from the local free clinics. Step by step, they had to rediscover for themselves the rudiments of modern hygiene. That rueful process of rediscovery is Wolfe’s Great Relearning. A Great Relearning is what has to happen whenever reformers go too far—whenever, in order to start over “from zero,” they jettison basic values, well-proven social practices, and plain common sense.

Well, Mr Markham, you that maintain that a boy should not be shielded from evil, but sent out to battle against it, alone and unassisted - not taught to avoid the snares of life, but boldly to rush into them, or over them, as he may - to seek danger rather than shun it, and feed his virtue by temptation - would you-' '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 hot-house, 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 form the shock of the tempest.' 'Granted; but would you use the same arguments 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, it is only 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 nearest 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.

To understand how commodity money emerges, we return in more detail to the easy money trap we first introduced in Chapter 1, and begin by differentiating between a good's market demand (demand for consuming or holding the good for its own sake) and its monetary demand (demand for a good as a medium of exchange and store of value). Any time a person chooses a good as a store of value, she is effectively increasing the demand for it beyond the regular market demand, which will cause its price to rise. For example, market demand for copper in its various industrial uses is around 20 million tons per year, at a price of around $5,000 per ton, and a total market valued around $100 billion. Imagine a billionaire deciding he would like to store $10 billion of his wealth in copper. As his bankers run around trying to buy 10% of annual global copper production, they would inevitably cause the price of copper to increase. Initially, this sounds like a vindication of the billionaire's monetary strategy: the asset he decided to buy has already appreciated before he has even completed his purchase. Surely, he reasons, this appreciation will cause more people to buy more copper as a store of value, bringing the price up even more. But even if more people join him in monetizing copper, our hypothetical copper-obsessed billionaire is in trouble. The rising price makes copper a lucrative business for workers and capital across the world. The quantity of copper under the earth is beyond our ability to even measure, let alone extract through mining, so practically speaking, the only binding restraint on how much copper can be produced is how much labor and capital is dedicated to the job.

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.

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

While at home his heart dwelt in the silent forests of spiritual thoughts, beating in tune with eternal Pranava-Nada (mystic sound of the Eternal) of the Jnana Ganga (river of Knowledge) within himself. The seven years at home following his return from Tirupati were marked by seclusion, service, intense study of spiritual literature, self-restraint, control of the senses, simplicity in food and dress, abandonment of all comforts and practice of austerities which augmented his inner spiritual power.

Some may say that by being civil to each other we stifled our self-expression. But we can also say that we chose to express one part of ourselves rather than another. Although it may appear that we give up self-expression when we exercise it, in truth restraint can be as much an expression of our Selves as is unfettered behavior. Yes, practicing civility may limit our immediate gratification. That's why we are tempted to be rude (p.24).

Hope in the Form of a Creative Minority Rabbi Sacks made that observation in a discussion of the notion of a “creative minority”—a concept that then-Cardinal Ratzinger had popularized before his election as Peter’s successor. The German cardinal had advanced the thesis that the Church is most effective when her people act as a creative minority in society, not achieving authority over society, but acting as a restraint on those who govern and pricking the consciences of those in power. The Church of the early twenty-first century, visibly losing prestige and influence, was probably destined to become a creative minority once again, Cardinal Ratzinger said. In Faith and the Future, he wrote: From the crisis of today the Church of tomorrow will emerge—a Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of the edifices she built in prosperity. As the number of her adherents diminishes, so will she lose many of her social privileges. In contrast to an earlier age, she will be seen much more as a voluntary society, entered only by free decision. This smaller Church would no longer feel the siren call of human respect. Indeed, the creative minority would emerge because of a willingness to flout the standards of a secular society. Belonging to this Church would mean forfeiting any hope of social climbing; it would mean a life of skirmishing against convention. “As a small society,” Cardinal Ratzinger said, the Church “will make much bigger demands on the initiative of her individual members.” When he described his vision of the Church as a creative minority, Cardinal Ratzinger was not overly sanguine about the practical consequences for the faithful. The Church would be poor, the Faith would be disdained, and the faithful would suffer, he predicted. In this way, however, the Church would be better conformed to Jesus Christ. Thus he concluded, “But when the trial of this sifting is past, a great power will flow from a more spiritualized and simplified Church.

In fact, yogic and Ayurvedic texts mention knowledge (jnana), scientific knowledge (vijnana), restraint (samyam), mindfulness (smriti) and concentration (ekagrata) as the antidote and treatment for mental afflictions caused by imbalanced mental humours. Each of these five strengthens sattva.

Say something,” he commanded gruffly. The shy glow of her smile gilded the air. “I’m glad to see you in better health, Mr. Winterborne.” Helen’s voice. She was more beautiful than starlight, and just as unattainable. As he stared at her, Rhys was bitterly reminded of the upper-class ladies who had looked at him with contempt when he was a shop boy, holding their skirts back if he passed near them on the street, the way they would seek to avoid a filthy stray dog. “Is there something I can do for you?” she asked. Rhys shook his head, still unable to take his gaze from her. “I only wanted a face to go with the voice.” “Perhaps later in the week,” Devon suggested to Helen, “you might play the piano for Winterborne, when he’s able to sit in the parlor.” She smiled. “Yes, if Mr. Winterborne wouldn’t mind mediocre entertainment.” Devon glanced at Rhys. “Don’t be deceived by the show of false modesty,” he said. “Lady Helen is a fearsomely talented pianist.” “It’s not false,” Helen protested with a laugh. “In truth, I have little talent. It’s only that I’ve spent so many hours practicing.” Rhys glanced at her pale hands, remembering the way she had smoothed salve over his lips with a light fingertip. It had been one of the most erotic moments of his life. For a man who had indulged his carnal appetites without restraint, that was saying something. “Hard work often produces better results than talent,” he said in response to her comment. Helen blushed a little and lowered her gaze. “Good evening, then. I will leave you to your conversation.” Rhys didn’t reply, only lifted his wineglass and drank deeply. But his gaze followed her every second until she left the room.

Perhaps later in the week,” Devon suggested to Helen, “you might play the piano for Winterborne, when he’s able to sit in the parlor.” She smiled. “Yes, if Mr. Winterborne wouldn’t mind mediocre entertainment.” Devon glanced at Rhys. “Don’t be deceived by the show of false modesty,” he said. “Lady Helen is a fearsomely talented pianist.” “It’s not false,” Helen protested with a laugh. “In truth, I have little talent. It’s only that I’ve spent so many hours practicing.” Rhys glanced at her pale hands, remembering the way she had smoothed salve over his lips with a light fingertip. It had been one of the most erotic moments of his life. For a man who had indulged his carnal appetites without restraint, that was saying something. “Hard work often produces better results than talent,” he said in response to her comment.

Edward said without losing his condescending smile. As a testament to her inner strength, Ana found the mental control over her emotions to practice self-restraint. Slapping the smirk from his face would only cause trouble.

There are eight components of Yoga. These are: yama, our attitudes toward our environment. niyama, our attitudes toward ourselves. āsana, the practice of body exercises. prāṇāyāma, the practice of breathing exercises. pratyāhāra, the restraint of our senses. dhārāna, the ability to direct our minds. dhyāna, the ability to develop interactions with what we seek to understand. samādhi, complete integration with the object to be understood. The

Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms – with four hands decorated with conch, lotus, club and wheel – are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya – to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses. One cannot allow the tongue to take all kinds of forbidden food and drink and at the same time advance in the practice of yoga. It is a very regrettable fact that many unauthorized so-called yogīs come to the Western countries and exploit people’s inclination towards yoga practice. Such unauthorized yogīs even dare to say publicly that one can indulge in the habit of drinking and at the same time practice meditation.

The tragedy and opportunity of this moment in history are exactly the same: the natural and technical resources needed to pull us back from the brink already exist. The issue is not a lack of resources. It is a lack of will and restraint, of attention to what's truly happening, and of enlightened self-interest[.]

The Path emphasizes that self-restraint, self-discipline, and the practice of mindfulness and meditation can help put an end to suffering.

Measure your progress by your experience of the love of God and its exercise before men... In contrast, servile, base, and mercenary is the notion of Christian practice among the bulk of nominal Christians. They give no more than they dare not withhold. They abstain from nothing but what they dare not practice. When you state to them the doubtful quality of any action, and the consequent obligation to refrain from it, they reply to you in the very spirit of Shylock, " they cannot find it in the bond." In short, they know Christianity only as a system of restraints. It is robbed of every liberal and generous principle. It is rendered almost unfit for the social relationships of life, and only suited to the gloomy walls of a cloister, in which they would confine it. But true Christians would consider themselves as not satisfying some rigorous creditor, but as discharging a debt of gratitude. Accordingly, theirs is not the stinted return of a constrained obedience, but the large and liberal measure of voluntary service."-William Wilberforce, Real Christianity

If the middle classes are weak, then chaos will unfold. People usually protest in a reasonably orderly fashion against austerity. If they come to see that their families must die before those of a weird insular upper class, there will be no restraint. As much as we like to romanticize revolutions, they are a form of terror in practice. It would be wise to institute a universal system to strengthen the middle classes before the destined moment arrives.

The Vietnam studies ran counter to many of our cultural beliefs about bad habits because it challenged the conventional association of unhealthy behavior as a moral weakness. If you’re overweight, a smoker, or an addict, you’ve been told your entire life that it is because you lack self-control—maybe even that you’re a bad person. The idea that a little bit of discipline would solve all our problems is deeply embedded in our culture. Recent research, however, shows something different. When scientists analyze people who appear to have tremendous self-control, it turns out those individuals aren’t all that different from those who are struggling. Instead, “disciplined” people are better at structuring their lives in a way that does not require heroic willpower and self-control. In other words, they spend less time in tempting situations. The people with the best self-control are typically the ones who need to use it the least. It’s easier to practice self-restraint when you don’t have to use it very often. So, yes, perseverance, grit, and willpower are essential to success, but the way to improve these qualities is not by wishing you were a more disciplined person, but by creating a more disciplined environment.

The deadliest foe of democracy is not autocracy but liberty frenzied. Liberty is not foolproof. For its beneficent working it demands self-restraint, a sane and clear recognition of the practical and attainable, and of the fact that there are laws of nature which are beyond our power to change.

That is, unlike the “Canaanite economy,” which reduced everything to commodity, Deuteronomy insists that commodities must be assessed and handled with reference to social outcomes. The recurring litmus test for a proper economy is that the public accepts responsibility for the security and well-being of the “widow, the orphan, and the immigrant,” three populations that are acutely vulnerable in a patriarchal society. It is the well-being of the neighbor that imposes a restraint (regulation) on the unfettered practice of acquisitiveness.

The second stage in Mussar practice involves restraint. Our new awareness calls out for active steps to change the circumstances of our lives. Once we realize how rarely the moments of real silence occur in our days, we can restrain the input and the output of noise that swirls around us. We do have a choice.

Camilla’s spine stiffened, but instead of arguing, she studied me clinically. “What if you can’t give me what I’m looking for?” “I’ve yet to have any complaints.” She scoffed, leaning her hip against the back of the chaise lounge. “How very typical of you. Every man I’ve been with thought the same, yet not one delivered on what he promised.” Intrigue and challenge whispered seductively to warp my intentions, attempting to justify the devious deeds lurking in my subconscious. I would not give in to their tempting lure. I would tend to Camilla to keep her safe, not to make myself the source of her damnation. Still, a small portion of my nature would need to be unleashed in order to keep her satisfied with our bargain. It would be a good practice in restraint, or so I tried to convince myself.

You can give so much in this life, and that offers you many opportunities to release the self. For example, you can give time, helpfulness, donations, restraint, patience, noncontention, and forgiveness. Any path of service—including raising a family, caring for others, and many kinds of work—incorporates generosity. Envy—and its close cousin, jealousy—is a major impediment to generosity. So notice the suffering in envy, how it is an affliction upon you. Envy actually activates some of the same neural networks involved with physical pain (Takahashi et al. 2009). In a compassionate and kind way, remind yourself that you will be all right even if other people have fame, money, or a great partner—and you don’t. To free yourself from the clutches of envy, send compassion and loving-kindness to people you envy.

But try to exercise restraint when you feel the urge to come. Stop for a few seconds, until the orgasmic urge subsides. This will prolong the sensual enjoyment for both you and your partner, or partners." He reminded us of the required parameters: No oral sex or sexual intercourse is allowed during your sensuality practices. You can kiss, lick and use your fingers or toes on the periphery only of the genitals and anus. No penetration with fingers of any orifice other than the mouth is allowed.

Divested of any metastory, the Bill of Rights is being used as a manifesto against any restraint on the individual. John Stuart Mill called for a freedom for the individual "where conduct that merely concerns himself, his independence, is, of right, absolute." He maintained that the individual is to be "free of constraints imposed by religion, morality, law, family and community."14 This expresses a very one-sided notion of freedom. Freedom cannot exist without discipline. I have no freedom to express myself musically on the piano because I haven't submitted to the discipline of practicing on the instrument. In the same way, values that revolve only around the self soon rob us of the very things we aspire to. They leave us incapable of even maintaining an enduring relationship with another person as they work against our committing to anyone but ourselves.

both practicing restraint.

Asceticism, also called ascesis, is the practice of rigorous self-denial and active self-restraint and is performed as a spiritual discipline. Like

Good master, while we do admire This virtue and this moral discipline, Let’s be no stoics nor no stocks, I pray, Or so devote to Aristotle’s checks As Ovid be an outcast quite abjured. 5 Balk logic with acquaintance that you have, And practice rhetoric in your common talk. Music and poesy use to quicken you; The mathematics and the metaphysics, Fall to them as you find your stomach serves you. 10 No profit grows where is no pleasure ta’en. In brief, sir, study what you most affect. —TRANIO, The Taming of the Shrew, 1.1.29–40 In other words: Listen, boss. We all think highly of ethics and morality. But—please—let’s not eliminate fun altogether, or turn ourselves into stuffed shirts. Let’s not dedicate ourselves to a life of restraint and throw away pleasure altogether. (Let’s not get all hung up with that stickler Aristotle about stuff like right and wrong, and throw Ovid’s stories about people who get naked right out the window.) Work on your analytical skills by figuring out how to split the check. Use linguistic theory in your everyday chitchat. By all means listen to music and read poetry, but purely for your enjoyment. As for math and philosophy, get involved in that stuff only when you’re really in the mood. You can’t learn anything if you’re miserable. Here’s my point: as far as study goes, stick to the subjects you like.

I want my children to embrace doing nothing, to embrace the slowing of an afternoon to a near standstill, when all you can hear is the laborious ticking of the clock and the dog snoring on the sofa, the rain’s patter at the window, the occasional swoosh of a slowly passing car. Remember those days? The exasperation, the excruciating itchiness of them? My kids would have to dive in, live through the agony, and come out the other side. They’d have to learn to lie on the lawn watching ants scale the grass blades; they’d have to linger, digits pruning, in the bathtub; they’d have to stop, to be still, and then to wait, and wait, and wait, allowing time to fatten around them like a dewdrop on the tip of a leaf. And then, only then, who knows what they might imagine or invent? How can I teach them, when they’re not of an age to listen, and when, more problematically, I too often live in the world just as they do? In practice, I set a poor example, never idling or ambling or reading in bed. I’d like to figure out how to be the kind of parent who holds at bay all demands and exhortations, all fripperies and nonsense. I’d like to show the wisdom of restraint. A different version of washing out Ziplock bags and mending moth holes, it arises from the same impulse: from the understanding that if you attend thoughtfully to what you already have, you need nothing more. It’s all here, inside and in the room – not on the screen – before us. - Essay “In Praise of Boredom” Harpers Magazine, August 2015

I’d always liked his house; it was rustic and unadorned, yet beautiful in its simplicity. I could live there. Or I could live in another house. Or I could live in his pickup, or in his barn, or in a teepee in a pasture…as long as he was there. But he wanted to drive and look together, so we drove. And we looked. And we held hands. And we talked. And somewhere along the way, in the bright morning sunshine, Marlboro Man stopped his pickup under the shade of a tree, crossed the great divide between our leather bucket seats, and grabbed me in a sexy, warm embrace. And we sat there and kissed, like two teenagers parked at a drive-in. A 1958 drive-in, though. Before the sexual revolution. Before Cinemax, though my mind remained very much in the 1990s. It was hard to practice restraint in the pickup that morning. There was nobody around to see us. We did practice restraint, though, ending our make-out fest within minutes instead of hours, which would have been my choice. But we had a lifetime ahead. Things to do. Cattle guards to cross.

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.

So long as the American people retained their “spirit of religion,” practiced Christian virtues, maintained social and familial bonds, and accepted unchosen obligations, they could be free. Tocqueville cautioned that “one must maintain Christianity within the new democracies at all cost,”20 because it was an indispensable restraint on liberal society’s worse tendencies

Children under 8 years of age and weighing less than 80 pounds require appropriate restraints. Children under 5 years of age and weighing less than 40 pounds must be secured in the rear seat if there is an active passenger-side airbag.

The Christian is likened to a boxer, who masters his own body and practices self restraint, and all the way through the New Testament you’ll read words like this describing the Christian life: fight, wrestle, run, work, suffer, endure, resist, agonize, persevere. All of these are New Testament words describing the Christian life. It is to be a disciplined life.

Instead, “disciplined” people are better at structuring their lives in a way that does not require heroic willpower and self-control. In other words, they spend less time in tempting situations. The people with the best self-control are typically the ones who need to use it the least. It’s easier to practice self-restraint when you don’t have to use it very often. So, yes, perseverance, grit, and willpower are essential to success, but the way to improve these qualities is not by wishing you were a more disciplined person, but by creating a more disciplined environment.

The people with the best self-control are typically the ones who need to use it the least. It’s easier to practice self-restraint when you don’t have to use it very often.6 So, yes, perseverance, grit, and willpower are essential to success, but the way to improve these qualities is not by wishing you were a more disciplined person, but by creating a more disciplined environment.

God strikes his holy bells—Ave Maria!—and Your hand grabs mine. We, the uncrowned Righteous, The uncrowned Incorruptible, mute of vows and Ignorant of commandments. Our practiced restraint Has earned us what? How many Sundays lived In vain? There are laws and there is Law. There is love And there is Love; Need and a nagging small want. I would be happy to forsake everything they told me To desire: glory, rejoicing, even death. To be left With only a limitless holy blank. And you? Do you remember our Old Testament phase, Quaking at the fate of whole cities abruptly erased? Now we’re onto Jesus—those feet! those wrists!— Though belief is a country that eludes us. For ceremony, we light a mosquito coil, Turn down the bed, whisper about small things Like mornings on the beach, swimming farther And farther into cold rhythmic waves, almost Eager for the greedy underside of day. God is ravenous unending fright. Blessed Virgin, safe on the shore, or high up On the cliff overlooking every sea: forget me.

I will tell you what I am talking about,” he said. "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. You can do it very young. You can make progress very fast. There is no discipline lasting many decades. There is no mastery: old scientists are ignored. There is no humility before nature. There is only a get-rich-quick, make-a-name-for-yourself-fast philosophy. Cheat, lie, falsify-it doesn't matter. Not to you, or to your colleagues. No one will criticize you. No one has any standards. They are all trying to do the same thing: to do something big, and do it fast. “And because you can stand on the shoulders of giants, you can accomplish something quickly. You don't even know exactly what you have done, but already you have reported it, patented it, and sold it. And the buyer will have even less discipline than you. The buyer simply purchases the power, like any commodity. The buyer doesn't even conceive that any discipline might be necessary.” “I'll make it simple,” Malcolm said. “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. And that is why you think that to build a place like this is simple.

It is possible to identify numerous ways that students with disabilities are controlled and taught their place: (1) labeling; (2) symbols (e.g., white lab coats, “Handicapped Room” signs); (3) structure (pull-out programs, segregated classrooms, “special” schools, inaccessible areas); (4) curricula especially designed for students with disabilities (behavior modification for emotionally disturbed kids, training skills without knowledge instruction for significantly mentally retarded students and students with autistic behavior) or having significant implications for these students; (5) testing and evaluation biased toward the functional needs of the dominant culture (Stanford-Binet and Wexler tests); (6) body language and disposition of school culture (teachers almost never look into the eyes of students with disabilities and practice even greater patterns of superiority and paternalism than they do with other students); and (7) discipline (physical restraints, isolation/time-out rooms with locked doors, use of Haldol and other sedatives).11

For most of us, there may well be ethical lapses of one kind or another. But our willingness to see them and recommit to nonharming both others and ourselves keeps us moving forward. As the Buddha said, “It is growth in the Noble One’s discipline when one sees one’s transgressions as such and makes amends in accordance with the Dharma by undertaking restraint in the future.” This is a much healthier and more beneficial approach than being weighed down by guilt over past actions.

Tapas is any practice that pushes the mind against its own limits, and the key ingredient of tapas is endurance. Thus in the archaic Rig-Veda (10.136), the long-haired ascetic or keshin is said to “endure” the world, to “endure” fire, and to “endure” poison.1 The keshin is a type of renouncer, a proto-yogin, who is a “wind-girt” (naked?) companion of the wild God Rudra (Howler). He is said to “ascend” the wind in a God-intoxicated state and to fly through space, looking down upon all things. But the name keshin harbors a deeper meaning, for it also can refer to the Sun whose “long hair” is made up of the countless rays that emanate from the solar orb and reach far into the cosmos and bestow life on Earth. This is again a reminder that the archaic Yoga of the Vedas revolves around the Solar Spirit, who selflessly feeds all beings with his/her/its compassionate warmth. The early name for the yogin is tapasvin, the practitioner of tapas or voluntary self-challenge. The tapasvin lives always at the edge. He deliberately challenges his body and mind, applying formidable will power to whatever practice he vows to undertake. He may choose to stand stock-still under India’s hot sun for hours on end, surrounded by a wall of heat from four fires lit close by. Or he may resolve to sit naked in solitary meditation on a windswept mountain peak in below-zero temperatures. Or he may opt to incessantly chant a divine name, forfeiting sleep for a specified number of days. The possibilities for tapas are endless. Tapas begins with temporarily or permanently denying ourselves a particular desire—having a satisfying cup of coffee, piece of chocolate, or casual sex. Instead of instant gratification, we choose postponement. Then, gradually, postponement can be stepped up to become complete renunciation of a desire. This kind of challenge to our habit patterns causes a certain degree of frustration in us. We begin to “stew in our own juices,” and this generates psychic energy that can be used to power the process of self-transformation. As we become increasingly able to gain control over our impulses, we experience the delight behind creative self-frustration. We see that we are growing and that self-denial need not necessarily be negative. The Bhagavad-Gītā (17.14–16) speaks of three kinds of austerity or tapas: Austerity of body, speech, and mind. Austerity of the body includes purity, rectitude, chastity, nonharming, and making offerings to higher beings, sages, brahmins (the custodians of the spiritual legacy of India), and honored teachers. Austerity of speech encompasses speaking kind, truthful, and beneficial words that give no offense, as well as the regular practice of recitation (svādhyāya) of the sacred lore. Austerity of the mind consists of serenity, gentleness, silence, self-restraint, and pure emotions.

248 Meanwhile, the Solymites [or dwellers in Jerusalem] made a descent along with the polluted Egyptians, and treated the people so impiously and savagely that the domination of the Shepherds seemed like a golden age to those who witnessed the present enormities. 249 For not only did they set towns and villages on fire, pillaging the temples and mutilating images of the gods without restraint, but they also made a practice of using the sanctuaries as kitchens to roast the sacred animals which the people worshipped: and they would compel the priests and prophets to sacrifice and butcher the beasts, afterwards casting the men forth naked. 250 It is said that the priest who framed their constitution and their laws was a native of Hêliopolis, named Osarsêph after the god Osiris, worshipped at Hêliopolis; but when he joined this people, he changed his name and was called Moses.

There are some of us who have grown weary of talk of reconciliation. This is probably because it comes to us on the tongues of men who have paid no time to the process of true repair. It is both ego and shame concealed in shallow unity-speak that regresses any progress that has been made. And you'd of course be right to ask the question: Can we be reconciled if there was no harmony to begin with? I suppose it is my faith that allows me, despite all the lack I see, to trace the plumb line back to an origin story of harmony—a shalom that can be repaired, however slowly and painfully. But language of unity has functioned as a locution more of restraint than of liberation. Those who are too insecure to practice an ethic of true repair attempt to accelerate resolution for the sake of their own protection. They are umprepared to fully face the chasm they have created, the blood on their hands, the sight of their own face, so they rush to an assurance that the sight isn't as ugly as it seems. Reconciliation cannot be forced if it is to last. And unity should not come at the expense of the vulnerable. Its integrity depends upon its ability to make the union safe and honourable. How can you become one with a person or system who will not acknowledge or relent in their torment of you? This is not unity; it's annihilation.

yama—moral discipline comprising nonharming (ahimsā), nonstealing (asteya), truthfulness (satya), chastity (brahmacarya), and nongrasping or greedlessness (aparigraha) 2. niyama—self-restraint comprising purity (shauca), contentment (samtosha), asceticism (tapas), self-study (svādhyāya), and devotion to the Lord (īshvara-pranidhāna) 3. āsana—posture (specifically for meditation) 4. prānāyāma—breath control 5. pratyāhāra—sensory inhibition 6. dhāranā—concentration 7. dhyāna—meditation, or sustained and deepening concentration 8. samādhi—ecstasy, or merging in consciousness with the object of meditation Together the eight limbs lead practitioners out of the maze of their own preconceptions and confusions to a sublime state of freedom. This is accomplished through the progressive control of the mind (citta). Beyond the highest ecstatic state lies the freedom of the transcendental Self, which is the pure Witness (sākshin) of all mental processes. For Patanjali, Self-realization is kaivalya, or the “isolation” or “aloneness” of that transcendental Witness. The many free Selves (purusha) all intersect in infinity and eternity. Enlightenment, or liberation, consists in simply waking up to our true nature, which is the transcendental Spirit, or Self. HATHA-YOGA The word hatha means “force” or “forceful.” Thus Hatha-Yoga is the “forceful Yoga” or “Yoga of Force,” meaning the Yoga of the inner kundalinī power. This branch of Yoga, which is particularly associated with Matsyendra Nātha and Goraksha Nātha, two perfected masters or siddhas, is a medieval development arising out of Tantra. It approaches Self-realization through the vehicle of the physical body and its energetic (pranic/etheric) template. In the first instance, Hatha-Yoga seeks to strengthen or “bake” the body so that practitioners have a chance to cultivate higher realizations. Secondly, it means to transubstantiate the body into a “divine body” (divyadeha) or “adamantine body” (vajra-deha), which is endowed with all kinds of paranormal capacities. Thus, the disciplines of Hatha-Yoga are designed to help manifest the ultimate Reality in the finite human body-mind. Sri Aurobindo put it this way: The chief processes of Hathayoga are āsana and prānāyāma. By its numerous Asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. . . . By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments.1

The path of Jnāna-Yoga, which has been described as “a straight but steep course,”4 is outlined with elegant conciseness by Sadānanda in his Vedānta-Sāra, a fifteenth-century text. Sadānanda lists four principal means (sādhana) for attaining emancipation: 1. Discernment (viveka) between the permanent and the transient; that is, the constant practice of seeing the world for what it is—a finite and changeable realm that, even at its most enjoyable, must never be confused with the transcendental Bliss. 2. Renunciation (virāga) of the enjoyment of the fruit (phala) of one’s actions; this is the high ideal of Karma-Yoga, which asks students to engage in appropriate actions without expecting any personal reward. 3. The “six accomplishments” (shat-sampatti), which are detailed below. 4. The urge toward liberation (mumukshutva); that is, the cultivation of the spiritual impulse, or self-transcendence. The six accomplishments are: 1. Tranquillity (shama), or the art of remaining serene even in the face of adversity. 2. Sense-restraint (dama), or the curbing of one’s senses, which are habitually hankering after stimulation. 3. Cessation (uparati), or abstention from actions that are not relevant either to the maintenance of the body or to the pursuit of enlightenment. 4. Endurance (titikshā), which is specifically understood as the stoic ability to be unruffled by the play of opposites (dvandva) in Nature, such as heat and cold, pleasure and pain, or praise and censure. 5. Mental collectedness (samādhāna), or concentration, the discipline of single-mindedness in all situations but specifically during periods of formal education. 6. Faith (shraddhā), a deeply inspired, heartfelt acceptance of the sacred and transcendental Reality. Faith, which is fundamental to all forms of spirituality, must not be confused with mere belief, which operates only on the level of the mind. In some works a threefold path is expounded: Listening (shravana), or reception of the sacred teachings Considering (manana) the import of the teachings Contemplation (nididhyāsana) of the truth, which is the Self (ātman) Step by step, the practitioner peels away all the veils concealing the ultimate Truth, which is the singular Spirit. This realization brings peace, bliss, and inner freedom.

The people with the best self-control are typically the ones who need to use it the least. It’s easier to practice self-restraint when you don’t have to use it very often. So,

In the following paragraphs I will show how faith and surrender are present in the practice of all the limbs of Yoga. The foundation of any authentic yogic approach is moral discipline or yama (restraint or control). This is meant to regulate the social behavior of spiritual practitioners. Moral integrity is a must for the yogins and yoginīs who do not wish to fall prey to any attitudes and habits that countermand their spiritual aspirations. Through the universal application of the rules of yama, they ensure that they will never abuse the power—whether psychic or social—that is acquired in Yoga. There are five such rules. The root of all of them is said to be nonharming (ahimsā). This Sanskrit word is also frequently translated as “nonviolence.” It consists in unconditional nonmaliciousness toward all beings at all times and in all situations. Ahimsā has to be practiced not only in deed, but also in word and in thought. Thus it includes refraining from gossip and even thinking ill of a person, a whole group of people (e.g., xenophobia, racism, etc.), or even animate beings in general (i.e., speciesism). This presupposes a considerable degree of detachment or dispassion (vairāgya), which, as readers of the Yoga-Sūtra will know, is one of the two poles of Yoga—the other pole being constant application (abhyāsa) to the practical disciplines. How can ahimsā be said to be an expression of surrender and faith? The faith component in it is found in the recognition that our authentic Being, the Self, is beyond hurt (ahimsā), beyond ill (anāmaya), beyond sorrow (aduhkha), beyond pain (aklesha). We may surrender to it by acknowledging that our own authentic Being also is the authentic Being, or Self, in all other creatures and by treating them not as potential or actual enemies but as that universal benign Self. The virtue of nonharming, then, is grounded in the recognition that there is no cause for fear with regard to anybody or anything, since everyone and everything is that same Reality, or Singularity. Once we have overcome this fundamental fear, which is conjured up by the ego experiencing itself as an island apart from others, we also will be able to practice nonharming with consummate skill. The second constituent of the category of yama is truthfulness (satya). Here the traditional scriptures again demand of us that we cultivate this virtue in action, speech, and thought. The yogins or yoginīs who practice truthfulness in this way cannot possibly be prone to lying, hypocrisy, or deception. It is easy to see how this virtue is rooted in the moral principle of nonharming. Our faith in truthfulness is our faith in Truth, also called satya. And Truth is another name for the transcendental Reality, the Self. The Self is that in which there is not a single trace of falsehood; it is the Real. The sages also refer to it as tattva (thatness) and tathatā (thusness).

In general, the Fascist and Nazi regimes had no serious difficulty establishing control over public services. They largely protected civil servants’ turf from party intrusion and left their professional identity intact. Civil servants were frequently in broad sympathy with fascist regimes’ biases for authority and order against parliament and the Left, and they appreciated enhanced freedom from legal restraint. Eliminating Jews sometimes opened up career advancement. The police were the key agency, of course. The German police were very quickly removed from the normative state and brought under Nazi Party control via the SS. Himmler, supported by Hitler against rivals and the Ministry of the Interior, which traditionally controlled the police, ascended in April 1933 from political police commander of Bavaria (where he set up the first concentration camp at Dachau) to chief of the whole German police system in June 1936. This process was facilitated by the disgruntlement many German police had felt for the Weimar Republic and its “coddling of criminals,” and by the regime’s efforts to enhance police prestige in the eyes of the public. By 1937, the annual congratulatory “Police Day” had expanded from one day to seven. Initially the SA were deputized as auxiliary Exercising Power police in Prussia, but this practice was ended on August 2, 1933, and the police faced no further threat of dilution from party militants. They enjoyed a privileged role above the law as the final arbiters of their own form of unlimited “police justice.” While the German police were run more directly by Nazi Party chiefs than any other traditional state agency, the Italian police remained headed by a civil servant, and their behavior was little more unprofessional or partisan than under previous governments. This is one of the most profound differences between the Nazi and Fascist regimes. The head of the Italian police for most of the Fascist period was the professional civil servant Arturo Bocchini. There was a political police, the OVRA, but the regime executed relatively few political enemies. Another crucial instrument of rule was the judiciary. Although very few judges were Nazi Party members in 1933, the German magistracy was already overwhelmingly conservative. It had established a solid track record of harsher penalties against communists than against Nazis during the 1920s. In exchange for a relatively limited invasion of their professional sphere by the party’s Special Courts and People’s Court, the judges willingly submerged their associations in a Nazi organization and happily accepted the powerful role the new regime gave them.71 The Italian judiciary was little changed, since political interference had already been the norm under the liberal monarchy. Italian judges felt general sympathy for the Fascist regime’s commitment to public order and national grandeur.

She was completely unprepared for the shock of discovering that there was a solitary confinement cell located in the rural alternative school she was documenting. It was hard for her to grasp that the teachers whose compassion and restraint she had noted in their dealing with the students would allow for such a practice. Since then, Professor Hollowell has become active with other educators and parents in condemning these solitary confinement cells. They have joined together in working toward the elimination of these confinement cells in public schools, wherever they exist in states across the country.

May we not think of the two friends together in a College chamber, Addison of slender frame, with features wanting neither in dignity nor in refinement, Steele of robust make, with the radiant 'short face' of the 'Spectator', by right of which he claimed for that worthy his admission to the Ugly Club. Addison reads Dryden, in praise of whom he wrote his earliest known verse; or reads endeavours of his own, which his friend Steele warmly applauds. They dream together of the future; Addison sage, but speculative, and Steele practical, if rash. Each is disposed to find God in the ways of life, and both avoid that outward show of irreligion, which, after the recent Civil Wars, remains yet common in the country, as reaction from an ostentatious piety which laid on burdens of restraint; a natural reaction which had been intensified by the base influence of a profligate King. Addison, bred among the preachers, has a little of the preacher's abstract tone, when talk between the friends draws them at times into direct expression of the sacred sense of life which made them one.

​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.