Respect Costs Nothing Quotes

Maria, lonely prostitute on a street of pain, You, at least, hail me and speak to me While a thousand others ignore my face. You offer me an hour of love, And your fees are not as costly as most. You are the madonna of the lonely, The first-born daughter in a world of pain. You do not turn fat men aside, Or trample on the stuttering, shy ones, You are the meadow where desperate men Can find a moment's comfort. Men have paid more to their wives To know a bit of peace And could not walk away without the guilt That masquerades as love. You do not bind them, lovely Maria, you comfort them And bid them return. Your body is more Christian than the Bishop's Whose gloved hand cannot feel the dropping of my blood. Your passion is as genuine as most, Your caring as real! But you, Maria, sacred whore on the endless pavement of pain, You, whose virginity each man may make his own Without paying ought but your fee, You who know nothing of virgin births and immaculate conceptions, You who touch man's flesh and caress a stranger, Who warm his bed to bring his aching skin alive, You make more sense than stock markets and football games Where sad men beg for virility. You offer yourself for a fee--and who offers himself for less? At times you are cruel and demanding--harsh and insensitive, At times you are shrewd and deceptive--grasping and hollow. The wonder is that at times you are gentle and concerned, Warm and loving. You deserve more respect than nuns who hide their sex for eternal love; Your fees are not so high, nor your prejudice so virtuous. You deserve more laurels than the self-pitying mother of many children, And your fee is not as costly as most. Man comes to you when his bed is filled with brass and emptiness, When liquor has dulled his sense enough To know his need of you. He will come in fantasy and despair, Maria, And leave without apologies. He will come in loneliness--and perhaps Leave in loneliness as well. But you give him more than soldiers who win medals and pensions, More than priests who offer absolution And sweet-smelling ritual, More than friends who anticipate his death Or challenge his life, And your fee is not as costly as most. You admit that your love is for a fee, Few women can be as honest. There are monuments to statesmen who gave nothing to anyone Except their hungry ego, Monuments to mothers who turned their children Into starving, anxious bodies, Monuments to Lady Liberty who makes poor men prisoners. I would erect a monument for you-- who give more than most-- And for a meager fee. Among the lonely, you are perhaps the loneliest of all, You come so close to love But it eludes you While proper women march to church and fantasize In the silence of their rooms, While lonely women take their husbands' arms To hold them on life's surface, While chattering women fill their closets with clothes and Their lips with lies, You offer love for a fee--which is not as costly as most-- And remain a lonely prostitute on a street of pain. You are not immoral, little Maria, only tired and afraid, But you are not as hollow as the police who pursue you, The politicians who jail you, the pharisees who scorn you. You give what you promise--take your paltry fee--and Wander on the endless, aching pavements of pain. You know more of universal love than the nations who thrive on war, More than the churches whose dogmas are private vendettas made sacred, More than the tall buildings and sprawling factories Where men wear chains. You are a lonely prostitute who speaks to me as I pass, And I smile at you because I am a lonely man.

The most uncomplicated thing of all!’ he replied. ’For someone well acquainted with the fifth dimension, it costs nothing to expand space to the desired proportions. I’ll say more, respected lady - to devil knows what proportions! I, however,’ Koroviev went on chattering, ‘have known people who had no idea, not only of the fifth dimension, but generally of anything at all, and who nevertheless performed absolute wonders in expanding their space. Thus, for instance, one city-dweller, as I’ve been told, having obtained a three-room apartment on Zemlyanoy Val, transformed it instantly, without any fifth dimension or other things that addle the brain, into a four-room apartment by dividing one room in half with a partition.

It is your life – you have to be respectful towards it. It is your life – you have to trust it and you have to go with it, wherever it leads. Even if you have to go astray, go. There is nothing wrong in going astray, because only those who go astray come back. Even if you have to commit an error, do it – because only by mistakes do we learn, and there is no other way to learn. Those people who never commit mistakes never learn anything, they never grow. All growth needs the courage to commit mistakes. From this moment only do that which you like to do, whatsoever the cost.

Jesus never concealed the fact that his religion included a demand as well as an offer. Indeed, the demand was as total as the offer was free. If he offered men his salvation, he also demanded their submission. He gave no encouragement whatever to thoughtless applicants for discipleship. He brought no pressure to bear on any inquirer. He sent irresponsible enthusiasts away empty. Luke tells of three men who either volunteered, or were invited, to follow Jesus; but no one passed the Lord’s test. The rich young ruler, too, moral, earnest and attractive, who wanted eternal life on his own terms, went away sorrowful, with his riches intact but with neither life nor Christ as his possession…The Christian landscape is strewn with the wreckage of derelict, half built towers—the ruins of those who began to build and were unable to finish. For thousands of people still ignore Christ’s warning and undertake to follow him without first pausing to reflect on the cost of doing so. The result is the great scandal of Christendom today, so called “nominal Christianity.” In countries to which Christian civilization has spread, large numbers of people have covered themselves with a decent, but thin, veneer of Christianity. They have allowed themselves to become somewhat involved, enough to be respectable but not enough to be uncomfortable. Their religion is a great, soft cushion. It protects them from the hard unpleasantness of life, while changing its place and shape to suit their convenience. No wonder the cynics speak of hypocrites in the church and dismiss religion as escapism…The message of Jesus was very different. He never lowered his standards or modified his conditions to make his call more readily acceptable. He asked his first disciples, and he has asked every disciple since, to give him their thoughtful and total commitment. Nothing less than this will do

The only person that should wear your ring is the one person that would never… 1. Ask you to remain silent and look the other way while they hurt another. 2. Jeopardize your future by taking risks that could potentially ruin your finances or reputation. 3. Teach your children that hurting others is okay because God loves them more. God didn’t ask you to keep your family together at the expense of doing evil to others. 4. Uses religious guilt to control you, while they are doing unreligious things. 5. Doesn't believe their actions have long lasting repercussions that could affect other people negatively. 6. Reminds you of your faults, but justifies their own. 7. Uses the kids to manipulate you into believing you are nothing. As if to suggest, you couldn’t leave the relationship and establish a better Christian marriage with someone that doesn’t do these things. Thus, making you believe God hates all the divorced people and will abandon you by not bringing someone better to your life, after you decide to leave. As if! 8. They humiliate you online and in their inner circle. They let their friends, family and world know your transgressions. 9. They tell you no marriage is perfect and you are not trying, yet they are the one that has stirred up more drama through their insecurities. 10. They say they are sorry, but they don’t show proof through restoring what they have done. 11. They don’t make you a better person because you are miserable. They have only made you a victim or a bitter survivor because of their need for control over you. 12. Their version of success comes at the cost of stepping on others. 13. They make your marriage a public event, in order for you to prove your love online for them. 14. They lie, but their lies are often justified. 15. You constantly have to start over and over and over with them, as if a connection could be grown and love restored through a honeymoon phase, or constant parental supervision of one another’s down falls. 16. They tell you that they don’t care about anyone other than who they love. However, their actions don’t show they love you, rather their love has become bitter insecurity disguised in statements such as, “Look what I did for us. This is how much I care.” 17. They tell you who you can interact with and who you can’t. 18. They believe the outside world is to blame for their unhappiness. 19. They brought you to a point of improvement, but no longer have your respect. 20. They don't make you feel anything, but regret. You know in your heart you settled.

Walk with me.” Abban held up his crutch. “It is a long way to the palace, Par’chin,” he said. “I’ll walk slowly,” Arlen said, knowing the crutch had nothing to do with the refusal. “You don’t want to be seen with me outside the market, my friend,” Abban warned. “That alone may cost you the respect you’ve earned in the Maze.” “Then I’ll earn more,” Arlen said. “What good is respect, if I can’t walk with my friend?

You speak as if you envied him." "And I do envy him, Emma. In one respect he is the object of my envy." Emma could say no more. They seemed to be within half a sentence of Harriet, and her immediate feeling was to avert the subject, if possible. She made her plan; she would speak of something totally different—the children in Brunswick Square; and she only waited for breath to begin, when Mr. Knightley startled her, by saying, "You will not ask me what is the point of envy.—You are determined, I see, to have no curiosity.—You are wise—but I cannot be wise. Emma, I must tell you what you will not ask, though I may wish it unsaid the next moment." "Oh! then, don't speak it, don't speak it," she eagerly cried. "Take a little time, consider, do not commit yourself." "Thank you," said he, in an accent of deep mortification, and not another syllable followed. Emma could not bear to give him pain. He was wishing to confide in her—perhaps to consult her;—cost her what it would, she would listen. She might assist his resolution, or reconcile him to it; she might give just praise to Harriet, or, by representing to him his own independence, relieve him from that state of indecision, which must be more intolerable than any alternative to such a mind as his.—They had reached the house. "You are going in, I suppose?" said he. "No,"—replied Emma—quite confirmed by the depressed manner in which he still spoke—"I should like to take another turn. Mr. Perry is not gone." And, after proceeding a few steps, she added—"I stopped you ungraciously, just now, Mr. Knightley, and, I am afraid, gave you pain.—But if you have any wish to speak openly to me as a friend, or to ask my opinion of any thing that you may have in contemplation—as a friend, indeed, you may command me.—I will hear whatever you like. I will tell you exactly what I think." "As a friend!"—repeated Mr. Knightley.—"Emma, that I fear is a word—No, I have no wish—Stay, yes, why should I hesitate?—I have gone too far already for concealment.—Emma, I accept your offer—Extraordinary as it may seem, I accept it, and refer myself to you as a friend.—Tell me, then, have I no chance of ever succeeding?" He stopped in his earnestness to look the question, and the expression of his eyes overpowered her. "My dearest Emma," said he, "for dearest you will always be, whatever the event of this hour's conversation, my dearest, most beloved Emma—tell me at once. Say 'No,' if it is to be said."—She could really say nothing.—"You are silent," he cried, with great animation; "absolutely silent! at present I ask no more." Emma was almost ready to sink under the agitation of this moment. The dread of being awakened from the happiest dream, was perhaps the most prominent feeling. "I cannot make speeches, Emma:" he soon resumed; and in a tone of such sincere, decided, intelligible tenderness as was tolerably convincing.—"If I loved you less, I might be able to talk about it more. But you know what I am.—You hear nothing but truth from me.—I have blamed you, and lectured you, and you have borne it as no other woman in England would have borne it.—Bear with the truths I would tell you now, dearest Emma, as well as you have borne with them. The manner, perhaps, may have as little to recommend them. God knows, I have been a very indifferent lover.—But you understand me.—Yes, you see, you understand my feelings—and will return them if you can. At present, I ask only to hear, once to hear your voice.

Respect costs you nothing, and nothing gets a man killed quicker than confidence.

Let it be..let it be.. Let the ppl think the way they want, Live the life the way u want Let it be..let it be.. Nothing is permanent then why to worry, Live life condition free Let it be..let it be.. Smile cost nothing..still u pay for it, why we live life in hurry when everthing is tempory.. Let it be..let it be.. Respect ur elders wether they scold u, love urslf wthr no1 else does, u r most beautiful creature.beleive and accept it nd.. Let it be..let it be.. U r the king, u r the ruler..conquer urslf nd let things pass like water in the river..move with flow..live has no other flow.. So..let it be..let it be..

Treat every man like he's twice as clever, twice as strong, twice as fast as you are, and you'll only be pleasantly, surprised. Respect costs you nothing, and nothing gets a man killed quicker than confidence.

The work I do is not exactly respectable. But I want to explain how it works without any of the negatives associated with my infamous clients. I’ll show how I manipulated the media for a good cause. A friend of mine recently used some of my advice on trading up the chain for the benefit of the charity he runs. This friend needed to raise money to cover the costs of a community art project, and chose to do it through Kickstarter, the crowdsourced fund-raising platform. With just a few days’ work, he turned an obscure cause into a popular Internet meme and raised nearly ten thousand dollars to expand the charity internationally. Following my instructions, he made a YouTube video for the Kickstarter page showing off his charity’s work. Not a video of the charity’s best work, or even its most important work, but the work that exaggerated certain elements aimed at helping the video spread. (In this case, two or three examples in exotic locations that actually had the least amount of community benefit.) Next, he wrote a short article for a small local blog in Brooklyn and embedded the video. This site was chosen because its stories were often used or picked up by the New York section of the Huffington Post. As expected, the Huffington Post did bite, and ultimately featured the story as local news in both New York City and Los Angeles. Following my advice, he sent an e-mail from a fake address with these links to a reporter at CBS in Los Angeles, who then did a television piece on it—using mostly clips from my friend’s heavily edited video. In anticipation of all of this he’d been active on a channel of the social news site Reddit (where users vote on stories and topics they like) during the weeks leading up to his campaign launch in order to build up some connections on the site. When the CBS News piece came out and the video was up, he was ready to post it all on Reddit. It made the front page almost immediately. This score on Reddit (now bolstered by other press as well) put the story on the radar of what I call the major “cool stuff” blogs—sites like BoingBoing, Laughing Squid, FFFFOUND!, and others—since they get post ideas from Reddit. From this final burst of coverage, money began pouring in, as did volunteers, recognition, and new ideas. With no advertising budget, no publicist, and no experience, his little video did nearly a half million views, and funded his project for the next two years. It went from nothing to something. This may have all been for charity, but it still raises a critical question: What exactly happened? How was it so easy for him to manipulate the media, even for a good cause? He turned one exaggerated amateur video into a news story that was written about independently by dozens of outlets in dozens of markets and did millions of media impressions. It even registered nationally. He had created and then manipulated this attention entirely by himself.

C. S. Lewis, who called pride “the great sin,” and “spiritual cancer,” wrote: It is Pride which has been the chief cause of misery in every nation and every family since the world began . . . Pride always means enmity—it is enmity. And not only enmity between man and man, but enmity to God. In God you come up against something which is in every respect immeasurably superior to yourself. Unless you know God as that—and therefore know yourself as nothing in comparison—you do not know God at all. As long as you are proud you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you. That raises a terrible question. How is it that people who are quite obviously eaten up with Pride can say they believe in God and appear to themselves very religious? I am afraid it means they are worshipping an imaginary God.1

But know this: whether you actively engage in the violent culture of hate or merely step out of the way to give it permission to persist and room to grow, you are complicit. And white people, you give permission to this culture every day you do nothing more than have “conversations on race.” You don’t get to just have conversations anymore. You don’t get to just wear a safety pin and call yourself an ally. You don’t get to just talk while the rest of us fear for our lives because discrimination, rape culture, and xenophobia just won the White House. Too often oppressed people are told to exhibit an inordinate amount of grace and patience while white people are “on their journey.” And it’s true: No one is born woke. We all have work to do and we should respect where people are. But as Dr. King reminds us, too often “wait means never,” and your journey may cost someone their citizenship, their religious freedom, or their life.

My advice would be to find a good woman and steer well clear of the whole bloody business, and it’s a shame no one told me the same twenty years ago.” He looked sideways at Jezal. “But if, say, you’re stuck out on some great wide plain in the middle of nowhere and can’t avoid it, there’s three rules I’d take to a fight. First, always do your best to look the coward, the weakling, the fool. Silence is a warrior’s best armour, the saying goes. Hard looks and hard words have never won a battle yet, but they’ve lost a few.” “Look the fool, eh? I see.” Jezal had built his whole life around trying to appear the cleverest, the strongest, the most noble. It was an intriguing idea, that a man might choose to look like less than he was. “Second, never take an enemy lightly, however much the dullard he seems. Treat every man like he’s twice as clever, twice as strong, twice as fast as you are, and you’ll only be pleasantly surprised. Respect costs you nothing, and nothing gets a man killed quicker than confidence.” “Never underestimate the foe. A wise precaution.” Jezal was beginning to realise that he had underestimated this Northman. He wasn’t half the idiot he appeared to be. “Third, watch your opponent as close as you can, and listen to opinions if you’re given them, but once you’ve got your plan in mind, you fix on it and let nothing sway you. Time comes to act, you strike with no backwards glances. Delay is the parent of disaster, my father used to tell me, and believe me, I’ve seen some disasters.

None of these men will bring about your death any time sooner, but rather they will teach you how to die. None of them will shorten your lifespan, but each will add the wisdom of his years to yours. In other words, there is nothing dangerous about talking to these people and it won’t cost you a penny. Take from them as much as you wish. It’s up to you to squeeze the most you can from their wisdom. What bliss, what a glorious old age awaits the man who has offered himself as a mate to these intellects! He will have mentors and colleagues from whom he may seek advice on the smallest of matters, companions ever ready with counsel for his daily life, from whom he may hear truth without judgment, praise without flattery, and after whose likeness he may fashion himself. They say ‘you can’t choose your parents,’ that they have been given to us by chance; but the good news is we can choose to be the sons of whomever we desire. There are many respectable fathers scattered across the centuries to choose from. Select a genius and make yourself their adopted son. You could even inherit their name and make claim to be a true descendant and then go forth and share this wealth of knowledge with others. These men will show you the way to immortality, and raise you to heights from which no man can be cast down. This is the only way to extend mortality – truly, by transforming time into immortality. Honors, statues and all other mighty monuments to man’s ambition carved in stone will crumble but the wisdom of the past is indestructible. Age cannot wither nor destroy philosophy which serves all generations. Its vitality is strengthened by each new generation’s contribution to it. The Philosopher alone is unfettered by the confines of humanity. He lives forever, like a god. He embraces memory, utilizes the present and anticipates with relish what is to come. He makes his time on Earth longer by merging past, present and future into one.

But I've still better things about children. I've collected a great, great deal about Russian children, Alyosha. There was a little girl of five who was hated by her father and mother, 'most worthy and respectable people, of good education and breeding.' You see, I must repeat again, it is a peculiar characteristic of many people, this love of torturing children, and children only. To all other types of humanity these torturers behave mildly and benevolently, like cultivated and humane Europeans; but they are very fond of tormenting children, even fond of children themselves in that sense. it's just their defencelessness that tempts the tormentor, just the angelic confidence of the child who has no refuge and no appeal, that sets his vile blood on fire. In every man, of course, a demon lies hidden- the demon of rage, the demon of lustful heat at the screams of the tortured victim, the demon of lawlessness let off the chain, the demon of diseases that follow on vice, gout, kidney disease, and so on. "This poor child of five was subjected to every possible torture by those cultivated parents. They beat her, thrashed her, kicked her for no reason till her body was one bruise. Then, they went to greater refinements of cruelty- shut her up all night in the cold and frost in a privy, and because she didn't ask to be taken up at night (as though a child of five sleeping its angelic, sound sleep could be trained to wake and ask), they smeared her face and filled her mouth with excrement, and it was her mother, her mother did this. And that mother could sleep, hearing the poor child's groans! Can you understand why a little creature, who can't even understand what's done to her, should beat her little aching heart with her tiny fist in the dark and the cold, and weep her meek unresentful tears to dear, kind God to protect her? Do you understand that, friend and brother, you pious and humble novice? Do you understand why this infamy must be and is permitted? Without it, I am told, man could not have existed on earth, for he could not have known good and evil. Why should he know that diabolical good and evil when it costs so much? Why, the whole world of knowledge is not worth that child's prayer to dear, kind God'! I say nothing of the sufferings of grown-up people, they have eaten the apple, damn them, and the devil take them all! But these little ones! I am making you suffer, Alyosha, you are not yourself. I'll leave off if you like

Thomas Jefferson's Letter to John Holmes on the Missouri Statehood Question – April 20, 1820 I thank you, dear Sir, for the copy you have been so kind as to send me of the letter to your constituents on the Missouri question. It is a perfect justification to them. I had for a long time ceased to read newspapers, or pay any attention to public affairs, confident they were in good hands, and content to be a passenger in our bark to the shore from which I am not distant. But this momentous question, like a fire bell in the night, awakened and filled me with terror. I considered it at once as the knell of the Union. It is hushed, indeed, for the moment. But this is a reprieve only, not a final sentence. A geographical line, coinciding with a marked principle, moral and political, once conceived and held up to the angry passions of men, will never be obliterated; and every new irritation will mark it deeper and deeper. I can say, with conscious truth, that there is not a man on earth who would sacrifice more than I would to relieve us from this heavy reproach, in any practicable way. The cession of that kind of property, for so it is misnamed, is a bagatelle which would not cost me a second thought, if, in that way, a general emancipation and expatriation could be effected; and, gradually, and with due sacrifices, I think it might be. But as it is, we have the wolf by the ears, and we can neither hold him, nor safely let him go. Justice is in one scale, and self-preservation in the other. Of one thing I am certain, that as the passage of slaves from one State to another, would not make a slave of a single human being who would not be so without it, so their diffusion over a greater surface would make them individually happier, and proportionally facilitate the accomplishment of their emancipation, by dividing the burthen on a greater number of coadjutors. An abstinence too, from this act of power, would remove the jealousy excited by the undertaking of Congress to regulate the condition of the different descriptions of men composing a State. This certainly is the exclusive right of every State, which nothing in the constitution has taken from them and given to the General Government. Could Congress, for example, say, that the non- freemen of Connecticut shall be freemen, or that they shall not emigrate into any other State? I regret that I am now to die in the belief, that the useless sacrifice of themselves by the generation of 1776, to acquire self-government and happiness to their country, is to be thrown away by the unwise and unworthy passions of their sons, and that my only consolation is to be, that I live not to weep over it. If they would but dispassionately weigh the blessings they will throw away, against an abstract principle more likely to be effected by union than by scission, they would pause before they would perpetrate this act of suicide on themselves, and of treason against the hopes of the world. To yourself, as the faithful advocate of the Union, I tender the offering of my high esteem and respect. Th. Jefferson

We do not believe in the "glad hand," or the professionalized "personal touch," or "human element." It is too late in the day for that sort of thing. Men want something more than a worthy sentiment. Social conditions are not made out of words. They are the net result of the daily relations between man and man. The best social spirit is evidenced by some act which costs the management something and which benefits all. That is the only way to prove good intentions and win respect. Propaganda, bulletins, lectures—they are nothing. It is the right act sincerely done that counts.

You, O king, live far away across many seas. Yet, driven by the humble desire to share in the blessings of our culture, you have sent a delegation, which respectfully submitted your letter. You assure us that it is your veneration for our celestial ruling family that fills you with the desire to adopt our culture, and yet the difference between our customs and moral laws and your own is so profound that, were your envoy even capable of absorbing the basic principles of our culture, our customs and traditions could never grow in your soil. Were he the most diligent student, his efforts would still be vain. Ruling over the vast world, I have but one end in view, and it is this: to govern to perfection and to fulfil the duties of the state. Rare and costly objects are of no interest to me. I have no use for your country’s goods. Our Celestial Kingdom possesses all things in abundance and wants for nothing within its frontiers. Hence there is no need to bring in the wares of foreign barbarians to exchange for our own products. But since tea, silk and porcelain, products of the Celestial Kingdom, are absolute necessities for the peoples of Europe and for you yourself, the limited trade hitherto permitted in my province of Canton will continue. Mindful of the distant loneliness of your island, separated from the world by desert wastes of sea, I pardon your understandable ignorance of the customs of the Celestial Kingdom. Tremble at my orders and obey.

Marvellous lovingkindness." Psalm 17:7 When we give our hearts with our alms, we give well, but we must often plead to a failure in this respect. Not so our Master and our Lord. His favours are always performed with the love of his heart. He does not send to us the cold meat and the broken pieces from the table of his luxury, but he dips our morsel in his own dish, and seasons our provisions with the spices of his fragrant affections. When he puts the golden tokens of his grace into our palms, he accompanies the gift with such a warm pressure of our hand, that the manner of his giving is as precious as the boon itself. He will come into our houses upon his errands of kindness, and he will not act as some austere visitors do in the poor man's cottage, but he sits by our side, not despising our poverty, nor blaming our weakness. Beloved, with what smiles does he speak! What golden sentences drop from his gracious lips! What embraces of affection does he bestow upon us! If he had but given us farthings, the way of his giving would have gilded them; but as it is, the costly alms are set in a golden basket by his pleasant carriage. It is impossible to doubt the sincerity of his charity, for there is a bleeding heart stamped upon the face of all his benefactions. He giveth liberally and upbraideth not. Not one hint that we are burdensome to him; not one cold look for his poor pensioners; but he rejoices in his mercy, and presses us to his bosom while he is pouring out his life for us. There is a fragrance in his spikenard which nothing but his heart could produce; there is a sweetness in his honey-comb which could not be in it unless the very essence of his soul's affection had been mingled with it. Oh! the rare communion which such singular heartiness effecteth! May we continually taste and know the blessedness of it!

Archaic societies have lasted so long because they know nothing of the desire to innovate, to grovel before ever-new simulacra. If you change images with each generation, you cannot anticipate historical longevity. Classical Greece and modern Europe typify civilisations stricken by a precocious death, following a greed for metamorphosis and an excessive consumption of gods, and of the surrogates for gods. Ancient China and Egypt wallowed for millennia in a magnificent sclerosis. As did African societies, before contact with the West. They too are threatened, because they have adopted another rhythm. Having lost the monopoly on stagnation, they grow increasingly frantic and will inevitably topple like their models, like those feverish civilisations incapable of lasting more than a dozen centuries. In the future, the peoples who accede to hegemony will enjoy it even less: history in slow motion has inexorably been replaced by history out of breath. Who can help regretting the pharaohs and their Chinese colleagues? Institutions, societies, civilisations differ in duration and significance, yet all are subject to one and the same law, which decrees that the invincible impulse, the factor of their rise, must sag and settle after a certain time, this decadence corresponding to a slackening of that energiser which is . . . delirium. Compared with periods of expansion, of dementia really, those of decline seem sane and are so, are too much so—which makes them almost as deadly as the others. A nation that has fulfilled itself, that has expended its talents and exploited the last resources of its genius, expiates such success by producing nothing thereafter. It has done its duty, it aspires to vegetate, but to its cost it will not have the latitude to do so. When the Romans—or what remained of them—sought repose, the Barbarians got under way, en masse. We read in a history of the invasions that the German tribes serving in the Empire’s army and administration assumed Latin names until the middle of the fifth century. After which, Germanic names became a requirement. Exhausted, in retreat on every front, the masters were no longer feared, no longer respected. What was the use of bearing their names? “A fatal somnolence reigned everywhere,” observed Salvian, bittersweet censor of the ancient deliquescence in its final stages.

Where faith costs nothing, faith loses respect, even to those who possess it.

Respect, and smile a smile, for others; it costs nothing. Indeed, it values your image of a character.

There is no evidence from anywhere in the world that harm reduction measures encourage drug use. Denying addicts humane assistance multiplies their miseries without bringing them one inch closer to recovery. There is also no contradiction between harm reduction and abstinence. The two objectives are incompatible only if we imagine that we can set the agenda for someone else’s life regardless of what he or she may choose. We cannot. Short of extreme coercion there is absolutely nothing anyone can do to induce another to give up addiction, except to provide the island of relief where contemplation and self-respect can, perhaps, take root. Those ready to choose abstinence should receive every possible support — much more support than we currently provide. But what of those who don’t choose that path? The impossibility of changing other people is not restricted to addictions. Try as we may to motivate another person to be different or to do this or not to do that, our attempts founder on a basic human trait: the drive for autonomy. “And one may choose what is contrary to one’s own interests and sometimes one positively ought,” wrote Fyodor Dostoevsky in Notes from the Underground. “What man wants is simply independent choice, whatever that independence may cost and wherever it may lead.” The issue is not whether the addict would be better off without his habit — of course he would — but whether we are going to abandon him if he is unable to give it up. Are we willing to care for human beings who suffer because of their own persistent behaviours, mindful that these behaviours stem from early life misfortunes they had no hand in creating? The harm reduction approach accepts that some people — many people — are too deeply enmeshed in substance dependence for any realistic “cure” under present circumstances. There is, for now, too much pain in their lives and too few internal and external resources available to them. In practising harm reduction we do not give up on abstinence — on the contrary, we may hope to encourage that possibility by helping people feel better, bringing them into therapeutic relationships with caregivers, offering them a sense of trust, removing judgment from our interactions with them and giving them a sense of acceptance. At the same time, we do not hold out abstinence as the Holy Grail and we do not make our valuation of addicts as worthwhile human beings dependent on their making choices that please us. Harm reduction is as much an attitude and way of being as it is a set of policies and methods.

Smiling costs nothing, but it makes you rich, and in return giving the life, love, truth, respect, and good wishes.

As I near the end of all of that and think back on what I’ve learned, these are the ten principles that strike me as necessary to true leadership. I hope they’ll serve you as well as they’ve served me. Optimism. One of the most important qualities of a good leader is optimism, a pragmatic enthusiasm for what can be achieved. Even in the face of difficult choices and less than ideal outcomes, an optimistic leader does not yield to pessimism. Simply put, people are not motivated or energized by pessimists. Courage. The foundation of risk-taking is courage, and in ever-changing, disrupted businesses, risk-taking is essential, innovation is vital, and true innovation occurs only when people have courage. This is true of acquisitions, investments, and capital allocations, and it particularly applies to creative decisions. Fear of failure destroys creativity. Focus. Allocating time, energy, and resources to the strategies, problems, and projects that are of highest importance and value is extremely important, and it’s imperative to communicate your priorities clearly and often. Decisiveness. All decisions, no matter how difficult, can and should be made in a timely way. Leaders must encourage a diversity of opinion balanced with the need to make and implement decisions. Chronic indecision is not only inefficient and counterproductive, but it is deeply corrosive to morale. Curiosity. A deep and abiding curiosity enables the discovery of new people, places, and ideas, as well as an awareness and an understanding of the marketplace and its changing dynamics. The path to innovation begins with curiosity. Fairness. Strong leadership embodies the fair and decent treatment of people. Empathy is essential, as is accessibility. People committing honest mistakes deserve second chances, and judging people too harshly generates fear and anxiety, which discourage communication and innovation. Nothing is worse to an organization than a culture of fear. Thoughtfulness. Thoughtfulness is one of the most underrated elements of good leadership. It is the process of gaining knowledge, so an opinion rendered or decision made is more credible and more likely to be correct. It’s simply about taking the time to develop informed opinions. Authenticity. Be genuine. Be honest. Don’t fake anything. Truth and authenticity breed respect and trust. The Relentless Pursuit of Perfection. This doesn’t mean perfectionism at all costs, but it does mean a refusal to accept mediocrity or make excuses for something being “good enough.” If you believe that something can be made better, put in the effort to do it. If you’re in the business of making things, be in the business of making things great. Integrity. Nothing is more important than the quality and integrity of an organization’s people and its product. A company’s success depends on setting high ethical standards for all things, big and small. Another way of saying this is: The way you do anything is the way you do everything.

No one respected things that cost them nothing. People wanted to pay more for a solution when it would be easier and cheaper to simply not cause the problem in the first place. What was more amusing, they would fight tooth and claw to defend the problem even while it was robbing them and their children of resources and their future.

When comparing the drab, modern, mechanistic world in which humans are the only intelligent agents to a world of paganism, charged with spirituality, under pressure, as it were, threatening to erupt out of the ground with irrational and exuberant joy, Lewis leaned toward the pagan. Contrast such premodern visions of exuberant joy with how Lewis described the dolorous piety of modern religion, what he called a “minimal religion” which has “nothing that can convince, convert, or (in the higher sense) console: nothing, therefore, which can restore vitality to our civilization. It is not costly enough.”2 It is, seemingly, for this reason that Bacchus keeps making unexpected appearances throughout the Narnia books.3 Bacchus is the liberator, the joy-bringer, the mirth-maker, and he shatters our frigid paradigms of religion when they become nothing more than being nice and respectable and socially responsible: “Bacchus and the Maenads—his fierce, madcap girls—and Silenus were still with them. . . . Everyone was awake, everyone was laughing, flutes were playing, cymbals clashing. Animals . . . were crowding upon them from every direction.

I am often filled with wonder when I see some men demanding the time of others, and those who they ask of it are most indulgent. Both of them fix their eyes on the object of the request for time, neither of them on the time itself; just as if what is asked were nothing, what is given, nothing. Men treat with little respect the most precious thing in the world; but they are blind to it because it is not physical, because it does not come to the sight of the eyes, and for this reason it is counted as a very cheap thing—or of almost no value at all. Men save towards great pensions, and for these they hire out their labour, service and effort, but no one sets a value on time; all use it lavishly as if it cost nothing. But see how these same people grab the knees of physicians if they fall ill and the danger of death draws nearer, see how ready they are, if threatened with capital punishment, to spend all their possessions in order to live!

I sat slumped over, elbows on my knees and head on my hands. I ached in every joint. Not really from the encounter of the day before, or from the rigors of riding; from grief. Constraint and judgment had been a great deal of my life. I had learned at some pains the art of healing; to give and to care, but always stopping short of that danger point where too much was given to make me effective. I had learned detachment and disengagement, to my cost. With Frank, too, I had learned the balancing act of civility; kindness and respect that did not pass those unseen boundaries into passion. And Brianna? Love for a child cannot be free; from the first signs of movement in the womb, a devotion springs up as powerful as it is mindless, irresistible as the process of birth itself. But powerful as it is, it is a love always of control; one is in charge, the protector, the watcher, the guardian—there is great passion in it, to be sure, but never abandon. Always, always, I had had to balance compassion with wisdom, love with judgment, humanity with ruthlessness. Only with Jamie had I given everything I had, risked it all. I had thrown away caution and judgment and wisdom, along with the comforts and constraints of a hard-won career. I had brought him nothing but myself, been nothing but myself with him, given him soul as well as body, let him see me naked, trusted him to see me whole and cherish my frailties—because he once had. I had feared he couldn’t, again. Or wouldn’t. And then had known those few days of perfect joy, thinking that what had once been true was true once more; I was free to love him, with everything I had and was, and be loved with an honesty that matched my own.

Julian wore his favorite good-luck red-striped soccer jersey. He was planning to make money to build cement walls for his mother's house. He was recently married, and he and his wife were expecting a child that October. His father said Julian had promised to "always behave with respect," and that he would do nothing to cost his father his feelings of pride. He had a note from his bridge in his pocket.

Nantilam, I noticed, was watching Narian almost shamelessly, and I began to count the seconds, for each one that passed brought us closer to the end of this awkward meal. Narian abruptly set down his fork and leaned back in his chair to address her. “The festival went well.” “I’m glad to hear that. No disruptions, disturbances?” “A few minor matters, but nothing serious.” I tensed, for he was keeping information from her, for what reason I did not know. “Good. Then finish your meal.” “I’m afraid being under scrutiny has cost me my appetite.” It was a bold assertion, and the hardening of the High Priestess’s eyes confirmed that it was less respectful than she generally tolerated. She sat silently, locking her gaze on his, neither of them showing the slightest inclination to yield. Perhaps he was more like her than he cared to admit.

What shall I say of their effeminate adornments, their costly fabrics, their extravagant perfumes, their sumptuous tables groaning under the weight of rare and luxurious viands? Nay, sensuality and luxury are so general that, to our shame, books are published to teach us how to sin in these respects. Men have perverted creatures from their lawful use, and instead of making God's benefits a help to virtue, they have turned them into instruments of vice. So great is the selfishness of the world that there is nothing which men do not sacrifice to the gratification of the flesh, wholly forgetful of the poor, whom God has so specially recommended to their care. Such persons never find that they are poor until they are asked for alms; at any other time there is no extravagant luxury their income cannot afford.

The true, exclusive, narrow gospel is hard enough to believe as it is. But to make things worse, from the start those promoting it were rejected people who had no standing or respect in society, like Paul, who preached this foolish message faithfully. The people proclaiming the most important and hard-to-believe truth are generally the ones the world despises, belittles, and ignores. In A.D. 178, Celsus wrote that Christians were the most vulgar and uneducated people around. No wonder. In 1 Corinthians 1:26—29, Paul told us that was by divine design. God has purposely chosen the foolish, the nonintellectuals to shame the wise: For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence.

Of course, even that day may come. The idea of mandatory contraception has been bruited about at the state level for drug-abusing or welfare-abusing mothers; and it is not hard to imagine that with the federal government counting on Obamacare cost savings from contraception that it could become as mandatory as having health insurance. And if gay marriage really is a civil right, how long will the federal government allow churches to opt out from respecting it? Obama’s supposed respect for the integrity of religious “sacraments” isn’t worth taking seriously. Under the nanny state of the left, nothing remains “private” for long. Should Obama win a second term, one can imagine his friends at Planned Parenthood calling for forcible sterilizations to “save costs” and gay groups calling for “hate crime” fines to be levied on Catholic priests who refuse to bless gay unions. Already in Canada and Western Europe, nonconformists can be dragged before judges for harboring the “wrong” thoughts. The French actress Brigitte Bardot has been “tried” several times for criticizing Islam. So was the late author Oriana Fallaci, who stood trial in Italy for “defaming Islam.” Do not kid yourselves: it could happen here. In a second term, the Obama administration will bring that day much closer.

In the days that followed, Callum saw little of Mari. He forced himself to stay distant. Ignoring her came at a cost, but he did his best to respect her wishes. He had told her his feelings and she had rebuffed him. There was nothing to do but to wait. He hoped that she would change her mind, but days passed with no progress.

In Christianity … morality is even made the criterion of piety; but ethics have nevertheless a subordinate rank, they have not in themselves a religious significance. All those dispositions which ought to be devoted to life … - all the best powers of humanity, are lavished on the being who wants nothing. … Man thanks for God for those benefits which have been rendered to him even at the cost of sacrifice by his fellow-man. … [G]rateful to God, but unthankful to man. … [P]hysical existence is no longer regarded as the highest good. Hence the soul, the emotions are now offered to God, because these are held to be something higher. But the common case is, that in religion man sacrifices some duty towards man – such as that of respecting the life of his fellow, of being grateful to him – to a religious obligation, - sacrifices his relation to man to his relation to God.

Bullheaded and conceited, Schacht wouldn’t hesitate to yell at Hitler and took liberties that would have cost others their heads. Once the Fiihrer gave him a painting as a gift; Schacht returned it, saying it was a forgery. Nothing fazed him, and the cocksure banker had Hitler a bit bamboozled. Albert Speer noted of Hitler, “All his life he respected but distrusted professionals such as

It costs nothing, he continued, to revere “one’s own sacred things … But the reverence which is difficult, and which has personal merit in it, is the respect which you pay, without compulsion, to the political or religious attitude of a man whose beliefs are not yours. You can’t revere his gods or his politics, and no one expects you to do that, but you could respect his belief in them if you tried hard enough; and you could respect him, too, if you tried hard enough. But it is very, very difficult; it is next to impossible, and so we hardly ever try.

This may be the fundamental problem with caring a lot about what others think: It can put you on the established path—the my-isn’t-that-impressive path—and keep you there for a long time. Maybe it stops you from swerving, from ever even considering a swerve, because what you risk losing in terms of other people’s high regard can feel too costly. Maybe you spend three years in Massachusetts, studying constitutional law and discussing the relative merits of exclusionary vertical agreements in antitrust cases. For some, this might be truly interesting, but for you it is not. Maybe during those three years you make friends you’ll love and respect forever, people who seem genuinely called to the bloodless intricacies of the law, but you yourself are not called. Your passion stays low, yet under no circumstance will you underperform. You live, as you always have, by the code of effort/result, and with it you keep achieving until you think you know the answers to all the questions—including the most important one. Am I good enough? Yes, in fact I am. What happens next is that the rewards get real. You reach for the next rung of the ladder, and this time it’s a job with a salary in the Chicago offices of a high-end law firm called Sidley & Austin. You’re back where you started, in the city where you were born, only now you go to work on the forty-seventh floor in a downtown building with a wide plaza and a sculpture out front. You used to pass by it as a South Side kid riding the bus to high school, peering mutely out the window at the people who strode like titans to their jobs. Now you’re one of them. You’ve worked yourself out of that bus and across the plaza and onto an upward-moving elevator so silent it seems to glide. You’ve joined the tribe. At the age of twenty-five, you have an assistant. You make more money than your parents ever have. Your co-workers are polite, educated, and mostly white. You wear an Armani suit and sign up for a subscription wine service. You make monthly payments on your law school loans and go to step aerobics after work. Because you can, you buy yourself a Saab. Is there anything to question? It doesn’t seem that way. You’re a lawyer now. You’ve taken everything ever given to you—the love of your parents, the faith of your teachers, the music from Southside and Robbie, the meals from Aunt Sis, the vocabulary words drilled into you by Dandy—and converted it to this. You’ve climbed the mountain. And part of your job, aside from parsing abstract intellectual property issues for big corporations, is to help cultivate the next set of young lawyers being courted by the firm. A senior partner asks if you’ll mentor an incoming summer associate, and the answer is easy: Of course you will. You have yet to understand the altering force of a simple yes. You don’t know that when a memo arrives to confirm the assignment, some deep and unseen fault line in your life has begun to tremble, that some hold is already starting to slip. Next to your name is another name, that of some hotshot law student who’s busy climbing his own ladder. Like you, he’s black and from Harvard. Other than that, you know nothing—just the name, and it’s an odd one. Barack.

Be kindly and give respect cost nothing, but not will say hat You don't know the other side of the coin.

Be kindly and give respect cost nothing, but not will say that You don't know the other side of the coin.

Respect, and smile a smile for others; it costs nothing. Indeed, it values your image of a character.

Being a token can be misleading at first. It can make you feel wanted, admired, and special. Who doesn’t want to feel that way, especially after a lifetime of not feeling seen or validated? You hear the message “We really value your unique perspective,” which really means “You have something we want from you!” I have to admit that I’ve been lured in by this message, along with my own savior complex and sense of overresponsibility. When you become a token, it’s hard not feel owned by a system that continually pats itself on the back for being so open-minded and progressive for hiring you while simultaneously putting you in your place. Good intentions say nothing about a system’s capacity to change. For me, even monetary compensation is no longer the main motivator for being cast as the token because I know there are many hidden, unacknowledged costs, and I choose self-love and self-respect.

People committing honest mistakes deserve second chances, and judging people too harshly generates fear and anxiety, which discourage communication and innovation. Nothing is worse to an organization than a culture of fear. Thoughtfulness. Thoughtfulness is one of the most underrated elements of good leadership. It is the process of gaining knowledge, so an opinion rendered or decision made is more credible and more likely to be correct. It’s simply about taking the time to develop informed opinions. Authenticity. Be genuine. Be honest. Don’t fake anything. Truth and authenticity breed respect and trust. The Relentless Pursuit of Perfection. This doesn’t mean perfectionism at all costs, but it does mean a refusal to accept mediocrity or make excuses for something being “good enough.” If you believe that something can be made better, put in the effort to do it. If you’re in the business of making things, be in the business of making things great. Integrity. Nothing is more important than the quality and integrity of an organization’s people and its product. A company’s success depends on setting high ethical standards for all things, big and small. Another way of saying this is: The way you do anything is the way you do everything.

Optimism. One of the most important qualities of a good leader is optimism, a pragmatic enthusiasm for what can be achieved. Even in the face of difficult choices and less than ideal outcomes, an optimistic leader does not yield to pessimism. Simply put, people are not motivated or energized by pessimists. Courage. The foundation of risk-taking is courage, and in ever-changing, disrupted businesses, risk-taking is essential, innovation is vital, and true innovation occurs only when people have courage. This is true of acquisitions, investments, and capital allocations, and it particularly applies to creative decisions. Fear of failure destroys creativity. Focus. Allocating time, energy, and resources to the strategies, problems, and projects that are of highest importance and value is extremely important, and it’s imperative to communicate your priorities clearly and often. Decisiveness. All decisions, no matter how difficult, can and should be made in a timely way. Leaders must encourage a diversity of opinion balanced with the need to make and implement decisions. Chronic indecision is not only inefficient and counterproductive, but it is deeply corrosive to morale. Curiosity. A deep and abiding curiosity enables the discovery of new people, places, and ideas, as well as an awareness and an understanding of the marketplace and its changing dynamics. The path to innovation begins with curiosity. Fairness. Strong leadership embodies the fair and decent treatment of people. Empathy is essential, as is accessibility. People committing honest mistakes deserve second chances, and judging people too harshly generates fear and anxiety, which discourage communication and innovation. Nothing is worse to an organization than a culture of fear. Thoughtfulness. Thoughtfulness is one of the most underrated elements of good leadership. It is the process of gaining knowledge, so an opinion rendered or decision made is more credible and more likely to be correct. It’s simply about taking the time to develop informed opinions. Authenticity. Be genuine. Be honest. Don’t fake anything. Truth and authenticity breed respect and trust. The Relentless Pursuit of Perfection. This doesn’t mean perfectionism at all costs, but it does mean a refusal to accept mediocrity or make excuses for something being “good enough.” If you believe that something can be made better, put in the effort to do it. If you’re in the business of making things, be in the business of making things great. Integrity. Nothing is more important than the quality and integrity of an organization’s people and its product. A company’s success depends on setting high ethical standards for all things, big and small. Another way of saying this is: The way you do anything is the way you do everything.

I have hunted too long to ever stop. I am used to my own way in all things. I have waited too long, fought too hard, and suffered too much to allow her the freedom she will desire. Her life will never be her own, only what I make of it." Aidan smiled then, and Alexandria could feel him relaxing. "If you do as you believe, put her before your own comfort, you will have no choice but to allow her freedom." "I am not like Mikhail or Jacques or, it seems, you. I intend that her protection come above all else." Gregori's voice held an edge. Aidan grinned at him, laughter spilling from his golden eyes. "I can only hope I have the chance to see you, Gregori, under the spell of your woman. You must promise that you will bring her to meet us one day." "Not if I end up like you or Mikhail. I will not have my dangerous reputation destroyed in such a way." A hint of humor seemed to creep in and then was quickly gone, as if the wind had carried it away. "I will see to the vampire," Aidan said. "You should avoid confronting death." "I killed him from a distance. You will find it...unsettling," Gregori warned. "You are even more powerful than I remember." "I have acquired much knowledge over the years," Gregori conceded. His pale eyes rested thoughtfully on Aidan's face. "You will find your brother much changed, also. He is a fast learner, that one, and unafraid of reaching too far into the shadows. I tried to tell him the cost, but he would not listen." Aidan shook his head. "Julian always said rules were made to be broken. He has always gone his own way. But he did respect you. You were the only real influence in his life, maybe the only one he ever listened to." Gregori shook his head. "He could not listen any longer. The wind called, the mountains, the far-off places. I could not hope to stop him. He was dark inside, and nothing would ever satisfy him." "You call it darkness. But it was that quality in you that made you open the world for us. It made you seek out the healing techniques that you have passed on to me, to others. It allowed you to perform the miracles that you have performed for our people. It has done the same for Julian," Aidan replied softly.

Respect and smile a smile for others; it costs nothing. Indeed, it values your image of a character.

The club was started lang ago by a professional boxer. His daughter married the Duke of Kingston, who owns the place now." Keir, who couldn't have cared less about some doddering old aristocrat, responded with an indifferent shrug. "'Tis no' unusual for a duke to own prime London real estate." "Aye, but the interesting part is, Kingston ran the club himself for a time." To make sure Keir understood the significance, Catach added, "Noblemen never work. To their minds it lowers them, ye ken, and costs them the respect of the common folk as well as their peers." "He must have had no choice," Keir mused. "To be sure. But the duke made Jenner's what it is, and enriched himself in the process." Catach had shaken his head with a mixture of admiration and envy. "A charmed life, that one's had. They say in his youth, Kingston was as wicked as the devil himself. The bane of every man with a pretty wife. Then he married a rich woman and settled into a respectable middle age. For Kingston, the wages of sin have been nothing but gold and treasure." "He sounds like a selfish pult," Keir said flatly.