Promote The General Welfare Quotes

The Constitution of the Unitied States of America Preamble We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America. Article I - The Legislative Branch Section 1 - The Legislature All legislative Powers herein granted shall be vested in a Congress of the United States, which shall consist of a Senate and House of Representatives.

First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.

…certain feet were made for stepping on ,in order to improve the breed, promote the general welfare and minimize the ancient insolence of office..

We the people of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

I am opposed to animal welfare campaigns for two reasons. First, if animal use cannot be morally justified, then we ought to be clear about that, and advocate for no use. Although rape and child molestation are ubiquitous, we do not have campaigns for “humane” rape or “humane” child molestation. We condemn it all. We should do the same with respect to animal exploitation. Second, animal welfare reform does not provide significant protection for animal interests. Animals are chattel property; they are economic commodities. Given this status and the reality of markets, the level of protection provided by animal welfare will generally be limited to what promotes efficient exploitation. That is, we will protect animal interests to the extent that it provides an economic benefit.

The Constitution says: "We, the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquility, provide for the common defence, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity do ordain and establish this Constitution for the United States of America." The meaning of this is simply We, the people of the United States, acting freely and voluntarily as individuals, consent and agree that we will cooperate with each other in sustaining such a government as is provided for in this Constitution. The necessity for the consent of "the people" is implied in this declaration. The whole authority of the Constitution rests upon it. If they did not consent, it was of no validity. Of course it had no validity, except as between those who actually consented. No one's consent could be presumed against him, without his actual consent being given, any more than in the case of any other contract to pay money, or render service. And to make it binding upon any one, his signature, or other positive evidence of consent, was as necessary as in the case of any other-contract. If the instrument meant to say that any of "the people of the United States" would be bound by it, who did not consent, it was a usurpation and a lie. The most that can be inferred from the form, "We, the people," is, that the instrument offered membership to all "the people of the United States;" leaving it for them to accept or refuse it, at their pleasure.

WE DEMOCRATS are deeply flawed people, but we do stick to our guns, and believe in decency and public spiritedness and have refused to hitch our wagon to yahooism and intolerance and have supported government as a necessary force for good to “establish justice, ensure domestic tranquility, provide for the common defence, promote the general welfare, and secure the blessings of liberty . . .

We believe that only government has the capacity--not to mention the political and moral responsibility--to promote the general welfare. Father Kramer as quoted in Sweet Charity?

Thank you for inviting me here today " I said my voice sounding nothing like me. "I'm here to testify about things I've seen and experienced myself. I'm here because the human race has become more powerful than ever. We've gone to the moon. Our crops resist diseases and pests. We can stop and restart a human heart. And we've harvested vast amounts of energy for everything from night-lights to enormous super-jets. We've even created new kinds of people, like me. "But everything mankind" - I frowned - "personkind has accomplished has had a price. One that we're all gonna have to pay." I heard coughing and shifting in the audience. I looked down at my notes and all the little black words blurred together on the page. I just could not get through this. I put the speech down picked up the microphone and came out from behind the podium. "Look " I said. "There's a lot of official stuff I could quote and put up on the screen with PowerPoint. But what you need to know what the world needs to know is that we're really destroying the earth in a bigger and more catastrophic was than anyone has ever imagined. "I mean I've seen a lot of the world the only world we have. There are so many awesome beautiful tings in it. Waterfalls and mountains thermal pools surrounded by sand like white sugar. Field and field of wildflowers. Places where the ocean crashes up against a mountainside like it's done for hundreds of thousands of years. "I've also seen concrete cities with hardly any green. And rivers whose pretty rainbow surfaces came from an oil leak upstream. Animals are becoming extinct right now in my lifetime. Just recently I went through one of the worst hurricanes ever recorded. It was a whole lot worse because of huge worldwide climatic changes caused by... us. We the people." .... "A more perfect union While huge corporations do whatever they want to whoever they want and other people live in subway tunnels Where's the justice of that Kids right here in America go to be hungry every night while other people get four-hundred-dollar haircuts. Promote the general welfare Where's the General welfare in strip-mining toxic pesticides industrial solvents being dumped into rivers killing everything Domestic Tranquility Ever sleep in a forest that's being clear-cut You'd be hearing chain saws in your head for weeks. The blessings of liberty Yes. I'm using one of the blessings of liberty right now my freedom of speech to tell you guys who make the laws that the very ground you stand on the house you live in the children you tuck in at night are all in immediate catastrophic danger.

Harshaw held that certain feet were made for stepping on, in order to improve the breed, promote the general welfare, and minimize the ancient insolence of office; he had seen at once that Heinrich had such feet.

Taxes are what we pay for civilized society, for modernity, and for prosperity. The wealthy pay more because they have benefitted more. Taxes, well laid and well spent, insure domestic tranquility, provide for the common defense, and promote the general welfare. Taxes protect property and the environment; taxes make business possible. Taxes pay for roads and schools and bridges and police and teachers. Taxes pay for doctors and nursing homes and medicine. During an emergency, like an earthquake or a hurricane, taxes pay for rescue workers, shelters, and services. For people whose lives are devastated by other kinds of disaster, like the disaster of poverty, taxes pay, even, for food.

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

The qualities required for power behind the scenes are very different from those required for all other kinds, and as a rule, though not always, they are undesirable qualities. A system which accords much power to the courtier or the wire-puller is, therefore, in general not a system likely to promote the general welfare.

But whoever seriously considers the immense extent of territory comprehended within the limits of the United States, together with the variety of its climates, productions, and commerce, the difference of extent, and number of inhabitants in all; the dissimilitude of interest, morals, and politics, in almost every one, will receive it as an intuitive truth, that a consolidated republican form of government therein, can never form a perfect union, establish justice, insure domestic tranquility, promote the general welfare, and secure the blessings of liberty to you and your posterity, for to these objects it must be directed. This unkindred legislature therefore, composed of interests opposite and dissimilar in their nature, will in its exercise, emphatically be like a house divided against itself.

Late-sleeping Utopians, especially, persist like mercury. I am a fanatic myself, although not a woman of temperament. I get nervous at scenes. I stole a washcloth once from a motel in Angkor Wat. The bellboy was incensed. I had to give it back. To promote the general welfare and secure the blessings of liberty to ourselves and our posterity—I believe all that. I go to parties almost whenever I am asked. I think a high tone of moral indignation, used too often, is an ugly thing. I get up at eight. Quite often now I have a drink before eleven. In some ways, I have overshot my mark in life in spades.

The idea of “the common good” was once widely understood and accepted in America. After all, the U.S. Constitution was designed for “We the people” seeking to “promote the general welfare”—not for “me the selfish jerk seeking as much wealth and power as possible.

But we can’t ignore our social needs either. We have to stop people from abusing the welfare system. We have to provide food and shelter for the homeless and oppose racial discrimination and promote civil rights while also promoting equal rights for women but change the abortion laws to protect the right to life yet still somehow maintain women’s freedom of choice. We also have to control the influx of illegal immigrants. We have to encourage a return to traditional moral values and curb graphic sex and violence on TV, in movies, in popular music, everywhere. Most importantly we have to promote general social concern and less materialism in young people.

Breaking cycles of dependency, establishing cordial relationships between people of differing economic means, and reestablishing sound values and principles in our society can serve only to strengthen the fabric of our nation, which is what any government should want to do and which clearly promotes the general welfare.

The idea of “the common good” was once widely understood and accepted in America. After all, the U.S. Constitution was designed for “We the people” seeking to “promote the general welfare”—not for “me the selfish jerk seeking as much wealth and power as possible.” During the Great Depression of the 1930s and World War II, Americans faced common perils that required us to work together for the common good, and that good was echoed in Franklin D. Roosevelt’s “Four Freedoms”—freedom of speech, of worship, from want, and from fear. The common good animated many of us—both white and black Americans—to fight for civil rights and voting rights in the 1960s. It inspired America to create the largest and most comprehensive system of public education the world had ever seen. And it moved many of us to act against the injustice of the Vietnam War, and others of us to serve bravely in that besotted conflict.

It is all-essential to the continuance of our healthy national life that we should recognize this community of interest among our people. The welfare of each of us is dependent fundamentally upon the welfare of all of us, and therefore in public life that man is the best representative of each of us who seeks to do good to each by doing good to all; in other words, whose endeavor it is not to represent any special class and promote merely that class's selfish interests, but to represent all true and honest men of all sections and all classes and to work for their interests by working for our common country.

I have seen and heard of expression of discontent in the public journals at the result of the expedition. I do not know how far this feeling extends in the army. My brother officers have been too kind to report it, and so far the troops have been too generous to exhibit it. It is fair, however, to suppose that it does exist, and success is so necessary to us that nothing should be risked to secure it. I therefore, in all sincerity, request Your Excellency to take measures to supply my place. I do this with the more earnestness because no one is more aware than myself of my inability for the duties of my position. I cannot even accomplish what I myself desire. How can I fulfill the expectations of others? In addition I sensibly feel the growing failure of my bodily strength. I have not yet recovered from the attack I experienced the past spring. I am becoming more and more incapable of exertion, and am thus prevented from making the personal examinations and giving the personal supervision to the operations in the field which I feel to be necessary. I am so dull that in making use of the eyes of others I am frequently misled. Everything, therefore, points to the advantages to be derived from a new commander, and I the more anxiously urge the matter upon Your Excellency from my belief that a younger and abler man than myself can readily be obtained.… I have no complaints to make of anyone but myself. I have received nothing but kindness from those above me, and the most considerate attention from my comrades and companions at arms. To Your Excellency I am specially indebted for uniform kindness and consideration. You have done everything in your power to aid me in the work committed to my charge, without omitting anything to promote the general welfare. I pray that your efforts may at length be crowned with success, and that you may long live to enjoy the thanks of a grateful people. With sentiments of great esteem, I am very respectfully and truly yours, R. E. LEE, General

There were four ways out of Nickel. One: serve your time. A typical sentence fell between six months and two years, but the administration had the power to confer a legal discharge before then at its discretion. Good behavior was a trigger for a legal discharge, if a careful boy gathered enough merits for promotion to Ace. Whereupon he was released into the bosom of his family, who were very glad to have him back or else winced at the sight of his face bobbing up the walk, the start of another countdown to the next calamity. If you had family. If not, the state of Florida's child-welfare apparatus had assorted custodial remedies, some more pleasant than others. You could also serve time by aging out. The schools showed boys the door on their eighteenth birthday, quick hand-shake and pocket change...Boys arrived banged up in different ways before they got to Nickel and picked up more dents and damage during their term. Often graver missteps and more fierce institutions waited. Nickel boys were f***** before, during, and after their time at the school, if one were to characterize the general trajectory... Three: You could die. Of 'natural causes' even, if abetted by unhealthy conditions, malnutrition, and the pitiless constellation of negligence. In the summer of 1945, one young by died of heart failure while locked in a sweatbox, a popular corrective at that time, and the medical examiner called it natural causes.

People should consider, for example, the tireless unavoidable English utilitarians, how they wander around crudely and honourably in Bentham’s footsteps, moving this way and that (a Homeric metaphor says it more clearly), just as Bentham himself had already wandered in the footsteps of the honourable Helvetius (this Helvetius — no, he was no dangerous man!). No new idea, nothing of a more refined expression and bending of an old idea, not even a real history of an earlier thought: an impossible literature in its totality, unless we understand how to spice it up with some malice. For in these moralists as well (whom we really have to read with their ulterior motives in mind [mit Nebengedanken], if we have to read them—) that old English vice called cant and moral Tartufferie [hypocrisy], has inserted itself, this time hidden under a new form of scientific thinking. Nor is there any lack of a secret resistance against the pangs of conscience, something a race of former Puritans will justifiably suffer from in all its scientific preoccupations with morality. (Isn’t a moralist the opposite of a Puritan, namely, a thinker who considers morality something questionable, worth raising questions about, in short, as a problem? Shouldn’t moralizing be — immoral?). In the end they all want English morality to be considered right, so that then mankind or “general needs” or “the happiness of the greatest number” —n o! England’s happiness — will be best served. They want to prove with all their might that striving for English happiness, I mean for comfort and fashion (and, as the highest priority, a seat in Parliament) is at the same time also the right path of virtue, in fact, that all virtue which has existed in the world so far has consisted of just such striving. Not one of all those ponderous herd animals with uneasy consciences (who commit themselves to promoting the cause of egoism as an issue of general welfare—) wants to know or catch a whiff of the fact that the “general welfare” is no ideal, no goal, not even a concept one can somehow grasp, but is only an emetic — that what is right for one man cannot in any way therefore be right for another, that the demand for a single morality for everyone is a direct restriction on the higher men, in short, that there is a rank ordering between man and man, as a result, also between morality and morality. These utilitarian Englishmen are a modest and thoroughly mediocre kind of human being and, as mentioned, insofar as they are boring, we cannot think highly enough of their utility.

The Seventh Central Pay Commission was appointed in February 2014 by the Government of India (Ministry of Finance) under the Chairmanship of Justice Ashok Kumar Mathur. The Commission has been given 18 months to make its recommendations. The terms of reference of the Commission are as follows:  1. To examine, review, evolve and recommend changes that are desirable and feasible regarding the principles that should govern the emoluments structure including pay, allowances and other facilities/benefits, in cash or kind, having regard to rationalisation and simplification therein as well as the specialised needs of various departments, agencies and services, in respect of the following categories of employees:-  (i) Central Government employees—industrial and non-industrial; (ii) Personnel belonging to the All India Services; (iii) Personnel of the Union Territories; (iv) Officers and employees of the Indian Audit and Accounts Department; (v) Members of the regulatory bodies (excluding the RBI) set up under the Acts of Parliament; and (vi) Officers and employees of the Supreme Court.   2. To examine, review, evolve and recommend changes that are desirable and feasible regarding the principles that should govern the emoluments structure, concessions and facilities/benefits, in cash or kind, as well as the retirement benefits of the personnel belonging to the Defence Forces, having regard to the historical and traditional parties, with due emphasis on the aspects unique to these personnel.   3. To work out the framework for an emoluments structure linked with the need to attract the most suitable talent to government service, promote efficiency, accountability and responsibility in the work culture, and foster excellence in the public governance system to respond to the complex challenges of modern administration and the rapid political, social, economic and technological changes, with due regard to expectations of stakeholders, and to recommend appropriate training and capacity building through a competency based framework.   4. To examine the existing schemes of payment of bonus, keeping in view, inter-alia, its bearing upon performance and productivity and make recommendations on the general principles, financial parameters and conditions for an appropriate incentive scheme to reward excellence in productivity, performance and integrity.   5. To review the variety of existing allowances presently available to employees in addition to pay and suggest their rationalisation and simplification with a view to ensuring that the pay structure is so designed as to take these into account.   6. To examine the principles which should govern the structure of pension and other retirement benefits, including revision of pension in the case of employees who have retired prior to the date of effect of these recommendations, keeping in view that retirement benefits of all Central Government employees appointed on and after 01.01.2004 are covered by the New Pension Scheme (NPS).   7. To make recommendations on the above, keeping in view:  (i) the economic conditions in the country and the need for fiscal prudence; (ii) the need to ensure that adequate resources are available for developmental expenditures and welfare measures; (iii) the likely impact of the recommendations on the finances of the state governments, which usually adopt the recommendations with some modifications; (iv) the prevailing emolument structure and retirement benefits available to employees of Central Public Sector Undertakings; and (v) the best global practices and their adaptability and relevance in Indian conditions.   8. To recommend the date of effect of its recommendations on all the above.

Our country is now at risk of forgetting the value of limited government. We are told bigger government is necessary for the general welfare of our citizens. Instead of sticking to its primary constitutional tasks of promoting the general welfare and providing for the common defense, we have a government that is focused on providing welfare, and who cares about defense? As the temperature in the pot heats up, we have gradually moved from securing the endorsed inalienable rights of life, liberty, and the pursuit of happiness to demanding a “guarantee of happiness.” But to guarantee happiness, the government’s powers must be unlimited.

The new Constitution will promote the “general” welfare, not welfare varying by condition or by place of residence. It will secure our liberties—against whom? There’s an ambiguity here; liberty could be secured against foreign enemies and domestic subversives, or against the new government itself. The latter interpretation is soothing to American ears; but in this context, it seems far-fetched. The clause appears in a list of things government is to do, not things it is not to do; a list of powers, not of prohibitions. The new government, it would appear, is not the enemy of liberty but its chief agent and protector. The purpose then, in its most plausible reading, is to create a strong, active, national government, one whose benefits will flow directly to the people who create it.

The Constitution of the United States of America* We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defense, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

Genesis 11:4 for Zane:   “And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.”   “Doesn’t that sound just a little familiar?” He sat back and went into full quoting mode again:   “We the people (‘go to, let us’) of the United States (‘make us a name’), in Order to form a more perfect Union, (‘lest we be scattered abroad’), establish Justice, insure domestic Tranquility, provide for the common defense, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

The true basis of morality is utility; that is, the adaptation of our actions to the promotion of the general welfare and happiness; the endeavour so to rule our lives that we may serve and bless mankind.

Consulates monitor American welfare programs and make sure Mexicans make the most of them. Some programs are closed to illegal immigrants but food stamps (the program is known since 2008 as Supplemental Nutrition Assistance Program or SNAP) are not. Many illegal immigrants hesitate to apply for them for fear their status will be discovered and they will be deported. Mexican Consul Luis Miguel Ortiz Haro of Santa Ana in Orange County, California, went on Spanish-language television to tell Mexicans it was safe to apply. “It won’t affect your immigration status,” he explained. More than 1,200 people applied for food stamps the next day. Consulates also have a program called Ventanillas de Salud (Health Windows), which publicizes American hospitals and clinics that treat illegal immigrants for free. In 2007, the consul in Los Angeles proudly noted that 300,000 Mexicans in the area had benefited from the consulate’s medical advice. Cost to taxpayers for medical treatment for illegal immigrants in Los Angeles Country runs to about $400 million a year. In 2005, as it does every year, the consulate in Los Angeles gave the school district nearly 100,000 textbooks. The history books are the ones used in Mexico. They refer to the American flag as “the enemy flag” and say “we love our country because it is ours.” In Salinas, California, the consul general for the area organized a “Mexican Flag Day” to promote Mexican patriotism at an American public school.

Reagan told the press that he opposed family assistance: “I believe the government is supposed to promote the general welfare,” Reagan said. “I don’t believe it is supposed to provide it.

The major religious fundamentalisms—Jewish, Christian, Muslim, and Hindu—certainly all demonstrate intense concern for and scrutiny of bodies, through dietary restrictions, corporeal rituals, sexual mandates and prohibitions, and even practices of corporeal mortification and abnegation. What primarily distinguishes fundamentalists from other religious practitioners, in fact, is the extreme importance they give to the body: what it does, what parts of it appear in public, what goes into and comes out of it. Even when fundamentalist norms require hiding a part of the body behind a veil, headscarf, or other articles of clothing, they are really signaling its extraordinary importance. Women’s bodies are obviously the object of the most obsessive scrutiny and regulation in religious fundamentalism, but no bodies are completely exempt from examination and control—men’s bodies, adolescents’ bodies, infants’ bodies, even the bodies of the dead. The fundamentalist body is powerful, explosive, precarious, and that is why it requires constant inspection and care… Nationalist fundamentalisms similarly concentrate on bodies through their attention to and care for the population. The nationalist policies deploy a wide range of techniques for corporeal health and welfare, analyzing birthrates and sanitation, nutrition and housing, disease control and reproductive practices. Bodies themselves constitute the nation, and thus the nation’s highest goal is their promotion and preservation. Like religious fundamentalisms, however, nationalisms, although their gaze seems to focus intently on bodies, really see them merely as an indication or symptom of the ultimate, transcendent object of national identity. With its moral face, nationalism looks past the bodies to see national character, whereas with its militarist face, it sees the sacrifice of bodies in battle as revealing the national spirit. The martyr or the patriotic soldier is thus for nationalism too the paradigmatic figure for how the body is made to disappear and leave behind only an index to a higher plane. Given this characteristic double relation to the body, it makes sense to consider white supremacy (and racism in general) a form of fundamentalism.

Lost in the vernacular of "welfare" is the word itself. It was enshrined in the 1787 preamble to the constitution, commanding "the People of the United States" to " promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Prosperity." It is no accident that the constitution connects welfare to posterity, which means all future generations. For prosperity relies on the existence of children, and it was children who gave rise to Americas' modern welfare program.

The finish given to the style and arrangement of the Constitution, fairly belongs to the pen of Mr. Morris.” His pen gave the United States the beautiful, most oft-quoted words of the Constitution, the Preamble: “We the people of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

We the people of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America.

Jewish Ideas Daily In Defense of the Nation-State By Diana Muir Appelbaum Friday, October 5, 2012 In [Daniel Gordis’] new book, The Promise of Israel: Why Its Seemingly Greatest Weakness Is Actually Its Greatest Strength, Gordis weaves the work of political theorists and historians into a compelling case for the nation-state in general and Israel in particular. … the governments that have produced human rights such as personal liberty and the rule of law have most often been ethnically based nation-states … Gordis quotes intellectual historian Mark Lilla, who notes that while Western Europeans have forgotten “all the long-standing problems that the nation-state, as a modern form of political life, managed to solve,” … [Zionism] remembers the wisdom of borders and the need for collective autonomy to establish self-respect and to demand respect from others. … European and American opposition to Israel … reflects the fact that Israel is the archetypal nation-state, and nation-states have fallen from favor in intellectual circles. Until recently, republics have arisen only in small city-states and, usually, only briefly. Apart from these cases, in all of human history only a few ways have been found to organize political life. There is the intense and appalling tribalism of Afghanistan. There are empires in which conquering Herrenvolk oppress conquered peoples. There are dictatorships and monarchies in which individuals may have comforts or privileges but not rights. There has been the universalizing ideology of Marxism, which has produced brutality and death on an unimaginable scale. Then there is the nation-state. The nation-state gives no assurances of the universal peace and justice promised by Marxism, Islam, or the human rights movement. It claims merely that it will attempt to establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty for its citizens. The nation-state does not claim it will bring peace or justice to the whole world, only that it will work to bring these benefits to a particular people living on a particular piece of land.

The life at the Semmon Dōjō, which, by way of abbreviation, will be later spoken of as the Zendo life, is something altogether out of keeping with modern life. We can almost say that anything modern and many things ordinarily regarded as symbolic of a pious life are absent here. Instead of labour-saving machinery, what may appear as labour-wasting is encouraged. Commercialism and self-advertisement are banned. Scientific, intellectual education is interdicted. Comfort, luxury, and womanly kindness are conspicuous for their absence. There is, however, a spirit of grim earnestness, with which higher truths are sought; there is determined devotion to the attainment of superior wisdom, which will help to put an end to all the woes and ailments of human life, and also to the acquirement of the fundamental social virtues, which quietly pave the way to world-peace and the promotion of the general welfare of all humankind. The Zen life thus aims, besides maturing the monk's spiritual development, at turning out good citizens as social members as well as individuals.

The intermediate objectives for achieving U.S. defeat may be enumerated as follows: Make the Americans stupid – Disorient the people of the United States and other Western countries. Establish a set of myths useful from the standpoint of the long-range strategy. Examples of such myths: Josef Stalin is our “Uncle Joe,” a man we can trust; the Cold War was triggered by paranoid anti-Communists; Senator McCarthy blacklisted innocent people; President Kennedy was killed by Big Business and the CIA; the Vietnam War was fought on account of corporate greed; Russia and China are irreconcilable enemies who will not be able to combine their forces against the United States; the Soviet Union collapsed for economic reasons; Russia is America’s ally in the War on Terror. Infiltrate the U.S. financial system – Financial control through organized crime and drug trafficking. To this end the Eastern Bloc began infiltrating organized crime in the 1950s and, in 1960, began a narcotics offensive against the West which would generate billions of dollars in illicit money which banks could not resist laundering. In this way, a portal was opened into the heart of the capitalist financial structures in order to facilitate future economic and financial sabotage. Promote bankruptcy and economic breakdown – The promotion of a cradle-to-grave welfare state as a means to bankrupt the United States Treasury (i.e., the Cloward-Piven Strategy). Welfare simultaneously demoralizes the workforce as it bankrupts the government. Elect a stealth Communist president – As an organizer for the Communist Party explained during a meeting I attended more than thirty years ago, the stealth Communist president will one day exploit a future financial collapse to effect a transition from “the dictatorship of the bourgeoisie” to the “dictatorship of the proletariat.” Exploit the counter-revolution – Some strategists believe that a counter-revolutionary or right wing reaction is unavoidable. It is therefore necessary, from the standpoint of sound strategy, to send infiltrators into the right wing. Having a finger in every pie and an agent network in every organization, the Communists are not afraid of encouraging counter-revolution, secession, or civil war in the wake of financial collapse. After all, the reactionaries and right wing elements must be drawn out so that they can be purged or, if necessary, turned into puppet allies. Already Putin is posturing as a Christian who opposes feminism and homosexuality. This has fooled many “conservatives” in the West, and is an intentional ploy which further serves to disorient the West. Take away the nuclear button – The strategists in Moscow do not forget that the neutralization of the U.S. nuclear deterrent is the most important of all intermediate objectives. This can be achieved in one of four ways: (1) cutting off nuclear forces funding by Congress; (2) administratively unplugging the weapons through executive orders issued by Obama, (3) it may be accomplished through a general financial collapse, or (4) a first strike.

I’ve developed a love affair with our Constitution. Its purpose, as stated in the preamble, includes, to “insure domestic tranquility [and] promote the general welfare.” We all know that we’re better than our current politics. Tribalism

Promoting the general welfare does mean that the government should do things that enhance the lives of its citizens. The government should build and maintain infrastructure that supports population growth, business, and self-improvement endeavors. It should not, however, meddle in the affairs of all the citizens or control every aspect of their lives, as is done in many communist and socialist countries.

Democratic laws generally tend to promote the welfare of the greatest possible number; for they emanate from the majority of the citizens, who are subject to error, but who cannot have an interest opposed to their own advantage. The laws of an aristocracy tend, on the contrary, to concentrate wealth and power in the hands of the minority, because an aristocracy, by its very nature, constitutes a minority.

Political parties exist to secure responsible government and to execute the will of the people. From these great tasks both of the old parties have turned aside. Instead of instruments to promote the general welfare they have become the tools of corrupt interests, which use them impartially to serve their selfish purposes. Behind the ostensible government sits enthroned an invisible government owing no allegiance and acknowledging no responsibility to the people. To destroy this invisible government, to dissolve the unholy alliance between corrupt business and corrupt politics, is the first task of the statesmanship of the day.