Values And Virtues Quotes

I don't like people who have never fallen or stumbled. Their virtue is lifeless and it isn't of much value. Life hasn't revealed its beauty to them.

The man who does not value himself, cannot value anything or anyone.

I don't think I could love you so much if you had nothing to complain of and nothing to regret. I don't like people who have never fallen or stumbled. Their virtue is lifeless and of little value. Life hasn't revealed its beauty to them.

It is not always the same thing to be a good man and a good citizen.

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life. Show me the person they sleep with and I will tell you their valuation of themselves. No matter what corruption they're taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which they cannot perform for any motive but their own enjoyment - just try to think of performing it in a spirit of selfless charity! - an act which is not possible in self-abasement, only in self-exultation, only on the confidence of being desired and being worthy of desire. It is an act that forces them to stand naked in spirit, as well as in body, and accept their real ego as their standard of value. They will always be attracted to the person who reflects their deepest vision of themselves, the person whose surrender permits them to experience - or to fake - a sense of self-esteem .. Love is our response to our highest values - and can be nothing else.

We value virtue but do not discuss it. The honest bookkeeper, the faithful wife, the earnest scholar get little of our attention compared to the embezzler, the tramp, the cheat.

They will envy you for your success, your wealth, for your intelligence, for your looks, for your status - but rarely for your wisdom.

We do not place especial value on the possession of a virtue until we notice its total absence in our opponent.

Love should be treated like a business deal, but every business deal has its own terms and its own currency. And in love, the currency is virtue. You love people not for what you do for them or what they do for you. You love them for the values, the virtues, which they have achieved in their own character.

For it falls out That what we have we prize not to the worth Whiles we enjoy it, but being lacked and lost, Why, then we rack the value, then we find The virtue that possession would not show us While it was ours.

I don't like people who have never fallen or stumbled. Their virtue is lifeless and of little value. Life hasn't revealed its beauty to them.

In the time of your life, live—so that in that good time there shall be no ugliness or death for yourself or for any life your life touches. Seek goodness everywhere, and when it is found, bring it out of its hiding place and let it be free and unashamed. Place in matter and in flesh the least of the values, for these are the things that hold death and must pass away. Discover in all things that which shines and is beyond corruption. Encourage virtue in whatever heart it may have been driven into secrecy and sorrow by the shame and terror of the world. Ignore the obvious, for it is unworthy of the clear eye and the kindly heart. Be the inferior of no man, or of any men be superior. Remember that every man is a variation of yourself. No man's guilt is not yours, nor is any man's innocence a thing apart. Despise evil and ungodliness, but not men of ungodliness or evil. These, understand. Have no shame in being kindly and gentle but if the time comes in the time of your life to kill, kill and have no regret. In the time of your life, live—so that in that wondrous time you shall not add to the misery and sorrow of the world, but shall smile to the infinite delight and mystery of it.

Humility must accompany all our actions, must be with us everywhere; for as soon as we glory in our good works they are of no further value to our advancement in virtue.

Love is the expression of one's values, the greatest reward you can earn for the moral qualities you have achieved in your character and person, the emotional price paid by one man for the joy he receives from the virtues of another.

The scholar does not consider gold and jade to be precious treasures, but loyalty and good faith.

In order to deal with reality successfully - to pursue and achieve the values which his life requires - man needs self-esteem; he needs to be confident of his efficacy and worth.

When you are asked to love everybody indiscriminately, that is to love people without any standard, to love them regardless of whether they have any value or virtue, you are asked to love nobody.

The home is the first and most effective place to learn the lessons of life: truth, honor, virtue, self control, the value of education, honest work, and the purpose and privilege of life. Nothing can take the place of home in rearing and teaching children, and no worldly success can compensate for failure in the home.

To love is to value. Only a rationally selfish man, a man of self esteem, is capable of love - because he is the only man capable of holding firm, consistent, uncompromising, unbetrayed value. The man who does not value himself, cannot value anything or anyone

To be GOVERNED is to be watched, inspected, spied upon, directed, law-driven, numbered, regulated, enrolled, indoctrinated, preached at, controlled, checked, estimated, valued, censured, commanded, by creatures who have neither the right nor the wisdom nor the virtue to do so. To be GOVERNED is to be at every operation, at every transaction noted, registered, counted, taxed, stamped, measured, numbered, assessed, licensed, authorized, admonished, prevented, forbidden, reformed, corrected, punished. It is, under pretext of public utility, and in the name of the general interest, to be placed under contribution, drilled, fleeced, exploited, monopolized, extorted from, squeezed, hoaxed, robbed; then, at the slightest resistance, the first word of complaint, to be repressed, fined, vilified, harassed, hunted down, abused, clubbed, disarmed, bound, choked, imprisoned, judged, condemned, shot, deported, sacrificed, sold, betrayed; and to crown all, mocked, ridiculed, derided, outraged, dishonored. That is government; that is its justice; that is its morality.

Courage is not a virtue or value among other personal values like love or fidelity. It is the foundations that underlies and gives reality to all other virtue and personal values. (p. 13)

A woman who holds her head up too high, is trying to breathe from her own pollution.

We set no special value on the possession of a virtue until we percieve that it is entirely lacking in our adversary.

Degrees of ability vary, but the basic principle remains the same: the degree of a man's independence, initiative and personal love for his work determines his talent as a worker and his worth as a man. Independence is the only gauge of human virtue and value. What a man is and makes of himself; not what he has or hasn't done for others. There is no substitute for personal dignity. There is no standard of personal dignity except independence.

If you want to know if someone was meant to be in your future, then remove all the worldly things about them from your mind. Don’t think about their looks, the intimate moments or their personality. Now, think about how they made you feel, how they improved your life and what virtues they possess that push you to want to become better. Did they bring you closer to God? Did they bring you to your life mission? Did they ever lie to you, betray you or made it impossible for you to feel comfortable speaking your mind? When you remove all the shine from a diamond, it becomes a glass rock. What value is it then? See beneath the surface and you will know who your future is with.

The cult of moral grayness is a revolt against moral values.

There's nothing of any importance in life - except how well you do your work. Nothing. Only that. Whatever else you are, will come from that. It's the only measure of human value. All the codes of ethics they'll try to ram down your throat are just so much paper money put out by swindlers to fleece people of their virtues. The code of competence is the only system of morality that's on a gold standard.

Don’t drink too much.” “Could I get an absolute value on too much?

Suffering — how divine it is, how misunderstood! We owe to it all that is good in us, all that gives value to life; we owe to it pity, we owe to it courage, we owe to it all the virtues.

It is known, to the force of a single pound weight, what the engine will do; but, not all the calculators of the National Debt can tell me the capacity for good or evil, for love or hatred, for patriotism or discontent, for the decomposition of virtue into vice, or the reverse.

Has joy any survival value in the operations of evolution? I suspect that it does; I suspect that the morose and fearful are doomed to quick extinction. Where there is no joy there can be no courage; and without courage all other virtues are useless.

He has made me wary of chronological snobbery. That is, he showed me that newness is no virtue and oldness is no vice. Truth and beauty and goodness are not determined by when they exist. Nothing is inferior for being old, and nothing is valuable for being modern. This has freed me from the tyranny of novelty and opened for me the wisdom of the ages.

Independence is the only gauge of human virtue and value. What a man is and makes of himself; not what he has or hasn’t done for others. There is no substitute for personal dignity.

The opposite of self-assertiveness is self-abnegation--abandoning or submerging your personal values, judgment, and interests. Some people tell themselves this is a virtue. It is a "virtue" that corrodes self-esteem.

I learned perhaps more than any university could ever teach me. I learned that the world revolves around money. There are values and virtues and morals; there are relationships and trust and love---and all of that is important. Money, however, is more important and it is dripping all the time, like precious water. Some drink deep; others thirst. Without money, you shrivel and die. The absence of money is drought in which nothing can grow. Nobody knows the value of water until they've lived in a dry, dry place---like Behala. So many people, waiting for the rain.

Maybe the first time that you know you really care about something is when you think about it not being there,and when you know-you really know-that the emptinessis as much as inside you as outside you.For it falls out,that what we have we prize not to the worth whiles we enjoy it;but being lacked and lost,why,then we rack the value,then we find the virtue that possesion would not show us while it was ours.That's when I knew for the first time that I really did love my sister.

You have a hierarchy of values; pleasure is at the bottom of the ladder, and you speak with a little thrill of self-satisfaction, of duty, charity, and truthfulness. You think pleasure is only of the senses; the wretched slaves who manufactured your morality despised a satisfaction which they had small means of enjoying. You would not be so frightened if I had spoken of happiness instead of pleasure: it sounds less shocking, and your mind wonders from the sty of Epicurus to his garden. But I will speak of pleasure, for I see that men aim at that, and I do not know that they aim at happiness. It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in giving alms he is charitable; if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration.

[W]isdom is the child of integrity—being integrated around principles. And integrity is the child of humility and courage. In fact, you could say that humility is the mother of all virtues because humility acknowledges that there are natural laws or principles that govern the universe. They are in charge. Pride teaches us that we are in charge. Humility teaches us to understand and live by principles, because they ultimately govern the consequences of our actions. If humility is the mother, courage is the father of wisdom. Because to truly live by these principles when they are contrary to social mores, norms and values takes enormous courage.

I should wonder what courage—which is the virtue they most value—has to do with a metal ring through your nostril.

Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions.

There is no such thing as education. The thing is merely a loose phrase for the passing on to others of whatever truth or virtue we happen to have ourselves. It is typical of our time that the more doubtful we are about the value of philosophy, the more certain we are about the value of education. That is to say, the more doubtful we are about whether we have any truth, the more certain we are (apparently) that we can teach it to our children.

Pride is the recognition of the fact that you are your own highest value and, like all of man’s values, it has to be earned. His own happiness is man’s only moral purpose, but only his own virtue can achieve it…Life is the reward of virtue- and happiness is the goal and the reward of life. Happiness is a state of non-contradictory joy- a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your won destruction, not the joy of escaping from your mind, but using your mind’s fullest power. Happiness is possible only to a rational man, the man who desires nothing but rational goals, seek nothing but rational values and finds his joy in nothing bu rational actions. The symbol of all relationships among such men, the moral symbol of respect for human beings, is the trade…A trader is a man who earns what he gets and does not give or take the undeserved.

Vices are simply overworked virtues, anyway. Economy and frugality are to be commended but follow them on in an increasing ratio and what do we find at the other end? A miser! If we overdo the using of spare moments we may find an invalid at the end, while perhaps if we allowed ourselves more idle time we would conserve our nervous strength and health to more than the value the work we could accomplish by emulating at all times the little busy bee. I once knew a woman, not very strong, who to the wonder of her friends went through a time of extraordinary hard work without any ill effects. I asked her for her secret and she told me that she was able to keep her health, under the strain, because she took 20 minutes, of each day in which to absolutely relax both mind and body. She did not even “set and think.” She lay at full length, every muscle and nerve relaxed and her mind as quiet as her body. This always relieved the strain and renewed her strength.

A thousand years or more ago, When I was newly sewn, There lived four wizards of renown, Whose name are still well-known: Bold Gryffindor from wild moor, Fair Ravlenclaw from glen, Sweet Hufflepuff from valley broad, Shrewd Slytherin from fen. They share a wish, a hope, a dream, They hatched a daring plan, To educate young sorcerers, Thus Hogwarts school began. Now each of these four founders Formed their own house, for each Did value different virtues, In the ones they had to teach. By Gryffindor, the bravest were Prized far beyond the rest; For Ravenclaw, the cleverest Would always be the best; For Hufflepuff, hardworkers were Most worthy of admission; And power-hungry Slytherin Loved those of great ambition. While still alive they did divide Their favourates from the throng, Yet how to pick the worthy ones When they were dead and gone? 'Twas Gryffindor who found the way, He whipped me off his head The founders put some brains in me So I could choose instead! Now slip me snug around your ears, I've never yet been wrong, I'll have alook inside your mind And tell where you belong!

Man is pushed by drives. But he is pulled by values. Viktor Frankl

Simplicity is no longer presented as a virtue. The value of complex and difficult language has been preached with such insistence that the public has begun to believe the lack of clarity must be a sign of artistic talent.

The vanity of existence is revealed in the whole form existence assumes: in the infiniteness of time and space contrasted with the finiteness of the individual in both; in the fleeting present as the sole form in which actuality exists; in the contingency and relativity of all things; in continual becoming without being; in continual desire without satisfaction; in the continual frustration of striving of which life consists. . . Time is that by virtue of which everything becomes nothingness in our hands and loses all real value.

There must be only three supreme values which govern a person's life: Reason, Purpose, and Self-esteem. Reason, as his only tool of knowledge--Purpose, as his choice of the happiness which that tool must proceed to achieve--Self-esteem, as his inviolate certainty that his mind is competent to think and his person is worthy of happiness, which means: is worthy of living. These three values imply and require all of man's virtues, and all his virtues pertain to the relation of existence and consciousness: rationality, independence, integrity, honesty, justice, productiveness, pride.

Independence is the recognition of the fact that yours is the responsibility of judgment and nothing can help you escape it—that no substitute can do your thinking—that the vilest form of self-abasement and self-destruction is the subordination of your mind to the mind of another, the acceptance of an authority over your brain, the acceptance of his assertions as facts, his say-so as truth, his edicts as middle-man between your consciousness and your existence.

The romance genre is the only genre where readers are guaranteed novels that place the heroine at the heart of the story. These are books that celebrate women's heroic virtues and values: courage, honor, determination and a belief in the healing power of love.

We always say we choose our partners following our free will, when in fact, it is our cultures, traditions and religions that instilled different set of values ( and desirable virtues ) and as such directly affected what we consider acceptable in our relationships.

Logic is the art of non-contradictory identification. A contradiction cannot exist. No concept man forms is valid unless he integrates it without contradiction into the total sum of his knowledge. To arrive at a contradiction is to confess an error in one’s thinking; to maintain a contradiction is to abdicate one’s mind and to evict oneself from the realm of reality

This world in which we live needs beauty in order not to sink into despair. It is beauty, like truth, which brings joy to the heart of man and is that precious fruit which resists the year and tear of time, which unites generations and makes them share things in admiration.

The precept: “Judge not, that ye be not judged” . . . is an abdication of moral responsibility: it is a moral blank check one gives to others in exchange for a moral blank check one expects for oneself. There is no escape from the fact that men have to make choices; so long as men have to make choices, there is no escape from moral values; so long as moral values are at stake, no moral neutrality is possible. To abstain from condemning a torturer, is to become an accessory to the torture and murder of his victims. The moral principle to adopt in this issue, is: “Judge, and be prepared to be judged.

Time goes by so fast, people go in and out of your life. You must never miss the opportunity to tell these people how much they mean to you. —UNKNOWN Loss is a part of life. Over the years I’ve lost several people who are dear to my heart. Nothing can ever bring them back but when I think of them, their values and virtues, I can keep their spirit alive within me and that is a meaningful feeling. The most important thing to remember, however, is to make the most of the precious time we have with the ones we love. Goal: Light a candle or say a prayer for someone you love today who is no longer with you.

The world is a busy place filled with many busy businesses, both the Godly and the ungodly. It means before you go on to accept any activity or event that comes into the world, you must weigh its Values, examine the Virtues, listen to Views and then you give your Verdict. Satan is not wise; he is just crafty!

Self-esteem is not a value that, once achieved, is maintained automatically thereafter; like every other human value, including life itself, it can be maintained only by action. Self-esteem, the basic conviction that one is competent to live, can be maintained only so long as one is engaged in a process of growth, only so long as one is committed to the task of increasing one's efficacy. In living entities, nature does not permit stillness: when one ceases to grow, one proceeds to disintegrate--in the mental no less than in the physical.

To love is to value. Only a rationally selfish man, a man of self-esteem, is capable of love—because he is the only man capable of holding firm, consistent, uncompromising, unbetrayed values. The man who does not value himself, cannot value anything or anyone.

The pathetic thing that grows out of this condition is called faith: in other words, closing one's eyes upon one's self once for all, to avoid suffering the sight of incurable falsehood. People erect a concept of morality, of virtue, of holiness upon this false view of all things; they ground good conscience upon faulty vision; they argue that no other sort of vision has value any more, once they have made theirs sacrosanct with the names of "God," "salvation" and "eternity." I unearth this theological instinct in all directions: it is the most widespread and the most subterranean form of falsehood to be found on earth.

Does poetry - or language or philosophy or music or architecture, even that of our temples - really need to dance to the same tune as our political beliefs or our religious convictions? Is the strict harmony of our cultural identities a virtue to be valued above others that may come from the accommodation of contradictions?

We stand at the crossroads, each minute, each hour, each day, making choices. We choose the thoughts we allow ourselves to think, the passions we allow ourselves to feel, and the actions we allow ourselves to perform. Each choice is made in the context of whatever value system we have selected to govern our lives. In selecting that value system, we are, in a very real way, making the most important choice we will ever make. Those who believe there is one God who made all things and who governs the world by this providence will make many choices different from those who do not. Those who hold in reverence that being who gave them life and worship Him through adoration, prayer, and thanksgiving will make choices different from those who do not. Those who believe that mankind are all of a family and that the most acceptable service of God is doing good to man will make many choices different from those who do not. Those who believe in a future state in which all that is wrong here will be made right will make many choices different from those who do not. Those who subscribe to the morals of Jesus will make many choices different from those who do not. Since the foundation of all happiness is thinking rightly, and since correct action is dependent on correct opinion, we cannot be too careful in choosing the value system we allow to govern our thoughts and actions. And to know that God governs in the affairs of men, that He hears and answers prayers, and that He is a rewarder of them that diligently seek Him, is, indeed, a powerful regulator of human conduct.

Man has been called a rational being, but rationality is a matter of choice — and the alternative his nature offers him is: rational being or suicidal animal. Man has to be man — by choice; he has to hold his life as a value — by choice; he has to learn to sustain it — by choice; he has to discover the values it requires and practice his virtues — by choice. A code of values accepted by choice is a code of morality.

it is of the greatest importance that the ego should be anchored in the world of consciousness and that consciousness should be reinforced by a very precise adaptation. For this, certain virtues like attention, conscientiousness, patience, etc., are of great value on the moral side, just as accurate observation of the symptomatology of the unconscious and objective selfcriticism are valuable on the intellectual side.

The commandment, 'Love thy neighbour as thyself', is the strongest defence against human aggressiveness and an excellent example of the unpsychological [expectations] of the cultural super-ego. The commandment is impossible to fulfil; such an enormous inflation of love can only lower its value, not get rid of the difficulty. Civilization pays no attention to all this; it merely admonishes us that the harder it is to obey the precept the more meritorious it is to do so. But anyone who follows such a precept in present-day civilization only puts himself at a disadvantage vis-a-vis the person who disregards it. What a potent obstacle to civilization aggressiveness must be, if the defence against it can cause as much unhappiness as aggressiveness itself! 'Natural' ethics, as it is called, has nothing to offer here except the narcissistic satisfaction of being able to think oneself better than others. At this point the ethics based on religion introduces its promises of a better after-life. But so long as virtue is not rewarded here on earth, ethics will, I fancy, preach in vain. I too think it quite certain that a real change in the relations of human beings to possessions would be of more help in this direction than any ethical commands; but the recognition of this fact among socialists has been obscured and made useless for practical purposes by a fresh idealistic misconception of human nature.

Thinking is man’s only basic virtue, from which all the others proceed. And his basic vice, the source of all his evils, is that nameless act which all of you practice, but struggle never to admit: the act of blanking out, the willful suspension of one’s consciousness, the refusal to think - not blindness, but the refusal to see; not ignorance, but the refusal to know. It is the act of unfocusing your mind and inducing an inner fog to escape the responsibility of judgment - on the unstated premise that a thing will not exist if only you refuse to identify it, that A will not be A so long as you do not pronounce the verdict ‘It is.

Pity preserves things that are ripe for decline, it defends things that have been disowned and condemned by life, and it gives a depressive and questionable character to life itself by keeping alive an abundance of failures of every type. People have dared to call pity a virtue… people have gone even further, making it into the virtue, the foundation and source of all virtues, - but of course you always have to keep in mind that this was the perspective of a nihilistic philosophy that inscribed the negation of life on its shield. Schopenhauer was right here: pity negates life, it makes life worthy of negation, - pity is the practice of nihilism. Once more: this depressive and contagious instinct runs counter to the instincts that preserve and enhance the value of life: by multiplying misery just as much as by conserving everything miserable, pity is one of the main tools used to increase decadence - pity wins people over to nothingness! … You do not say ‘nothingness’ : instead you say ‘the beyond’; or ‘God’; or ‘the true life’; or nirvana, salvation, blessedness … This innocent rhetoric from the realm of religious-moral idiosyncrasy suddenly appears much less innocent when you see precisely which tendencies are wrapped up inside these sublime words: tendencies hostile to life.

If they hate your race, pardon them. If they hate your religion, enlighten them. If they hate your gender, admonish them. If they hate your class, avoid them. If they hate your politics, debate them. If they hate your culture, question them. If they hate your tribe, confront them. If they hate your ancestry, defy them. If they hate your age, outshine them. If they hate your appearance, disregard them. If they love you for your knowledge, teach them. If they love you for your wisdom, counsel them. If they love you for your understanding, instruct them. If they love you for your intuition, guide them. If they love you for your excellence, inspire them. If they love you for your humility, honor them. If they love you for your compassion, welcome them. If they love you for your honesty, value them. If they love you for your kindness, treasure them. If they love you for your virtue, cherish them.

Since art is a virtue of the intellect, it demands to communicate with the entire universe of the intellect. Hence it is that the normal climate of art is intelligence and knowledge: its normal soil, the civilized heritage of a consistent and integrated system of beliefs and values; its normal horizon , the infinity of human experience enlighted by the passionate insight of anguish or the intellectual virtues of a contemplative mind.

These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint stock company in which the members agree for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It [That is, conformity.] loves not realities and creators, but names and customs. "Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of our own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested--'But these impulses may be from below, not from above.' I replied, 'They do not seem to me to be such; but if I am the devil's child, I will live them from the devil.' No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition as if everything were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent an well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways.

When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession — as distinguished from the love of money as a means to the enjoyments and realities of life — will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.

Fight for the value of your person. Fight for the virtue of your pride. Fight for the essence of that which is man: for his sovereign rational mind. Fight with the radiant certainty and the absolute rectitude of knowing that yours is the Morality of Life and that yours is the battle for any achievement, any value, any grandeur, any goodness, any joy that has ever existed on this earth

The Cowboy Way Being a Cowboy is doing the right thing; common wisdom born of simple virtues and strong ideals. Above all, it is a strict adherence to honesty even when it is not in our best interests. It is having an inherent sense of justice in a world where the cards are often stacked against us. We try to hold enough common sense to recognize the value of a lost cause and the cost of lost values. Generally speaking, we are quietly reserved in all things except freedom, fresh air and Saturday night. We have a keen eye for a good horse, a good gun,and a good Cowgirl. Constant to friends, we are more so when friends need us, less so when they don't. Familiar with hard work we also know hard knocks and hard roads. Often given to tears when lesser individuals would display indifference; we are as well given to joy in a few places others would only find disdain. We enjoy plain living, not because we relish doing without, but because we have discovered the treasures within. And, finally, we have that elusive emotion called courage which is, at worst, a badly directed sense of conceit and, at best, it is the stuff of which dreams are made. . . .

Hold childhood in reverence, and do not be in any hurry to judge it for good or ill. Leave exceptional cases to show themselves, let their qualities be tested and confirmed, before special methods are adopted. Give nature time to work before you take over her business, lest you interfere with her dealings. You assert that you know the value of time and are afraid to waste it. You fail to perceive that it is a greater waste of time to use it ill than to do nothing, and that a child ill taught is further from virtue than a child who has learnt nothing at all. You are afraid to see him spending his early years doing nothing. What! is it nothing to be happy, nothing to run and jump all day? He will never be so busy again all his life long. Plato, in his Republic, which is considered so stern, teaches the children only through festivals, games, songs, and amusements. It seems as if he had accomplished his purpose when he had taught them to be happy; and Seneca, speaking of the Roman lads in olden days, says, "They were always on their feet, they were never taught anything which kept them sitting." Were they any the worse for it in manhood? Do not be afraid, therefore, of this so-called idleness. What would you think of a man who refused to sleep lest he should waste part of his life? You would say, "He is mad; he is not enjoying his life, he is robbing himself of part of it; to avoid sleep he is hastening his death." Remember that these two cases are alike, and that childhood is the sleep of reason. The apparent ease with which children learn is their ruin. You fail to see that this very facility proves that they are not learning. Their shining, polished brain reflects, as in a mirror, the things you show them, but nothing sinks in. The child remembers the words and the ideas are reflected back; his hearers understand them, but to him they are meaningless. Although memory and reason are wholly different faculties, the one does not really develop apart from the other. Before the age of reason the child receives images, not ideas; and there is this difference between them: images are merely the pictures of external objects, while ideas are notions about those objects determined by their relations.

Has joy any survival value in the operations of evolution? I suspect that it does; I suspect that the morose and fearful are doomed to quick extinction. Where there is no joy there can be no courage; and without courage all other virtues are useless. Therefore the frogs, the toads, keep on singing even though we know, if they don't, that the sound of their uproar must surely be luring all the snakes and ringtail cats and kit foxes and coyotes and great horned owls toward the scene of their happiness.

Here’s another. Kill man’s sense of values. Kill his capacity to recognise greatness or to achieve it. Great men can’t be ruled. We don’t want any great men. Don’t deny conception of greatness. Destroy it from within. The great is the rare, the difficult, the exceptional. Set up standards of achievement open to all, to the least, to the most inept – and you stop the impetus to effort in men, great or small. You stop all incentive to improvement, to excellence, to perfection. Laugh at Roark and hold Peter Keating as a great architect. You’ve destroyed architecture. Build Lois Cook and you’ve destroyed literature. Hail Ike and you’ve destroyed the theatre. Glorify Lancelot Clankey and you’ve destroyed the press. Don’t set out to raze all shrines – you’ll frighten men, Enshrine mediocrity - and the shrines are razed. Then there’s another way. Kill by laughter. Laughter is an instrument of human joy. Learn to use it as a weapon of destruction. Turn it into a sneer. It’s simple. Tell them to laugh at everything. Tell them that a sense of humour is an unlimited virtue. Don't let anything remain sacred in a man’s soul – and his soul won’t be sacred to him. Kill reverence and you’ve killed the hero in man. One doesn’t reverence with a giggle. He’ll obey and he’ll set no limits to obedience – anything goes – nothing is too serious.

The defense of the Western Canon is in no way a defense of the West or a nationalist enterprise. . . . The greatest enemies of aesthetic and cognitive standards are purported defenders who blather to us about moral and political values in literature. We do not live by the ethics of the Iliad, or by the politics of Plato. Those who teach interpretation have more in common with the Sophists than with Socrates. What can we expect Shakespeare to do for our semiruined society, since the function of Shakespearean drama has so little to do with civic virtue or social justice?

Some would call it tolerance, I said. Yes he replied, the same tolerance that overtook ancient Israel..a tolerance for everything opposed to God, a growing tolerance for immorality and a growing intolerance for the pure-a tolerance that mocked, marginalized and condemned those who ramined faithful to the values now being discarded. Innocence was ridiculed and virtue was vilified. Children were taught of sexual immorality in public schools while the Word of God was banned. It was a tolerance that put the profane on public display and removed nativity scenes from public sight..contraband, as if somehow they had become a threat-a strangely intolerant tolerance. "But still, I countered, how does all that compare to what happened in ancient Israel? America does'nt offer its children on altars of sacrifice? "Does it not? he said. Ten years after removing prayer and Scripture from its public schools, the nation legalized the illing of its unborn.

In moments of spiritual crisis we naturally fall back upon what worked for us, or seemed to work, heretofore. Sometimes this shows up through the reassertion of our old values in belligerent, testy ways. Regression of any kind is just such a return to old presumptions, often after they have been shown to be insufficient for the complexity of larger questions. The virtue of the old presumptions is that they once worked, or seemed to work, and therein lies if not certainty, then nostalgia for a previous, presumptive security. In our private lives, we frequently fall back upon our old roles.

To live, man must hold three things as the supreme and ruling values of his life: Reason - Purpose - Self-esteem. Reason, as his only tool of knowledge - Purpose, as his choice of the happiness which that tool must proceed to achieve - Self-esteem, as his inviolate certainty that his mind is competent to think and his person is worthy of happiness, which means: is worthy of living. These three values imply and require all of man's virtues, and all his virtues pertain to the relation of existence and consciousness: rationality, independence, integrity, honesty, justice, productiveness, pride.

Truth changes with the season of our emotions. It is the shadow that moves with the phases of our inner sun. When the nights falls, only our perception can guess where it hides in the dark. Within every solar system of the soul lies a plan of what truth is--- the design God has created, in our own unique story. This is as varying as the constellations, and as turning as the tide. It is not one truth we live to, but many. If we ever hope to determine if there is such a thing as truth, apart from cultural and personal preferences, we must acknowledge that we are then aiming to discover something greater than ourselves, something that transcends culture and individual inclinations. Some say that we must look beyond ourselves and outside of ourselves. However, we don’t need to look farther than what is already in each other. If there was any great plan from a higher power it is a simplistic, repetitious theme found in all religions; the basic core importance to unity comes from shared theological and humanistic virtues. Beyond the synagogue, mosques, temples, churches, missionary work, church positions and religious rituals comes a simple “message of truth” found in all of us, that binds theology---holistic virtues combined with purpose is the foundation of spiritual evolution. The diversity among us all is not divided truth, but the opportunity for unity through these shared values. Truth is the framework and roadmap of positive virtues. It unifies diversity when we choose to see it and use it. It is simple message often lost among the rituals, cultural traditions and socializing that goes on behind the chapel doors of any religion or spiritual theology. As we fight among ourselves about what religion, culture or race is right, we often lose site of the simple message any great orator has whispered through time----a simplistic story explaining the importance of virtues, which magically reemphasizes the importance of loving one another through service.

What constitutes a problem is not the thing, or the environment where we find the thing, but the conjunction of the two; something unexpected in a usual place (our favorite aunt in our favorite poker parlor) or something usual in an unexpected place (our favorite poker in our favorite aunt). I knew that my sampler was absolutely right in Elsie Norris's front room, but absolutely wrong in Mrs. Virtue's sewing class. Mrs. Virtue should either have had the imagination to commend me for my effort in context, or the farsightedness to realize there is a debate going on as to whether something has an absolute as well as a relative value; given that, she should have given me the benefit of the doubt. As it was, she got upset and blamed me for her headache.

We criticize Americans for not being able either to analyse or conceptualize. But this is a wrong-headed critique. It is we who imagine that everything culminates in transcendence, and that nothing exists which has not been conceptualized. Not only do they care little for such a view, but their perspective is the very opposite: it is not conceptualizing reality, but realizing concepts and materializing ideas, that interests them. The ideas of the religion and enlightened morality of the eighteenth century certainly, but also dreams, scientific values, and sexual perversions. Materializing freedom, but also the unconscious. Our phantasies around space and fiction, but also our phantasies of sincerity and virtue, or our mad dreams of technicity. Everything that has been dreamt on this side of the Atlantic has a chance of being realized on the other. They build the real out of ideas. We transform the real into ideas, or into ideology.

When I was a young philosopher, I asked a senior colleague, Pat Suppes (then and now a famous philosopher of science and an astute student of human nature), what the secret of happiness was. Instead of giving me advice, he made a rather droll observation about what a lot of people who were happy with themselves seem to have done, namely: 1. Take a careful inventory of their shortcomings and flaws 2. Adopt a code of values that treats these things as virtues 3. Admire themselves for living up to it Brutal people admire themselves for being manly; compulsive pedants admire themselves for their attention to detail; naturally selfish and mean people admire themselves for their dedication to helping the market reward talent and punish failure, and so on.

Some stupid people started the idea that because women obviously back up their own people through everything, therefore women are blind and do not see anything. They can hardly have known any women. The same women who are ready to defend their men through thick and thin are (in their personal intercourse with the man) almost morbidly lucid about the thinness of his excuses or the thickness of his head. A man's friend likes him but leaves him as he is: his wife loves him and is always trying to turn him into somebody else. Women who are utter mystics in their creed are utter cynics in their criticism. Thackeray expressed this well when he made Pendennis' mother, who worshipped her son as a god, yet assume that he would go wrong as a man. She underrated his virtue, though she overrated his value. The devotee is entirely free to criticise; the fanatic can safely be a sceptic. Love is not blind; that is the last thing that it is. Love is bound; and the more it is bound the less it is blind.

The moral, I suppose, would be that the first requirements for a heroic career are the knightly virtues of loyalty, temperance, and courage. The loyalty in this case is of two degrees or commitments: first, to the chosen adventure, but then, also, to the ideals of the order of knighthood. Now, this second commitment seems to put Gawain's way in opposition to the way of the Buddha, who when ordered by the Lord of Duty to perform the social duties proper to his caste, simply ignored the command, and that night achieved illumination as well as release from rebirth. Gawain is a European and, like Odysseus, who remained true to the earth and returned from the Island of the Sun to his marriage with Penelope, he has accepted, as the commitment of his life, not release from but loyalty to the values of life in this world. And yet, as we have just seen, whether following the middle way of the Buddha or the middle way of Gawain, the passage to fulfillment lies between the perils of desire and fear.

For Socrates, all virtues were forms of knowledge. To train someone to manage an account for Goldman Sachs is to educate him or her in a skill. To train them to debate stoic, existential, theological, and humanist ways of grappling with reality is to educate them in values and morals. A culture that does not grasp the vital interplay between morality and power, which mistakes management techniques for wisdom, which fails to understand that the measure of a civilization is its compassion, not its speed or ability to consume, condemns itself to death. Morality is the product of a civilization, but the elites know little of these traditions. They are products of a moral void. They lack clarity about themselves and their culture. They can fathom only their own personal troubles. They do not see their own bases or the causes of their own frustrations. They are blind to the gaping inadequacies in our economic, social, and political structure and do not grasp that these structures, which they have been taught to serve, must be radically modified or even abolished to stave off disaster. They have been rendered mute and ineffectual. “What we cannot speak about” Ludwig Wittgenstein warned “we must pass over in silence.

[Wild animals], and the beautiful landscapes that sustain them...possess a value and a virtue regardless of our dwindling connection with them. It seems that there is a virtue and a wisdom in keeping some things beyond our reach: that the protection of wilderness itself is imperative... We have touched, and are consuming, everything. The world is very old, and we are so new. I like the feeling of awe--what the late writer Wallace Stegner called 'the birth of awe'--in beholding wild country not reduced by man. I like to remember that it is wild country that gives rise to wild animals; and that the marvelous specificity of wild animals reminds us to wake up, to let our senses be inflamed by every scent and sound and sight and taste and touch of the world. I like to remember that we are not here forever, and not here alone, and that the respect with which we behold the wild world matters, if anything does.

This night the woman of his belittling deprecations was thinking how great and good her husband was. But over them both there hung a deeper shade than the shade which Angel Clare perceived, namely, the shade of his own limitations. With all his attempted independence of judgment this advanced and well-meaning young man, a sample product of the last five-and-twenty years, was yet the slave to custom and conventionality when surprised back into his early teachings. No prophet had told him, and he was not prophet enough to tell himself, that essentially this young wife of his was as deserving of the praise of King Lemuel as any other woman endowed with the same dislike of evil, her moral value having to be reckoned not by achievement but by tendency. Moreover, the figure near at hand suffers on such occasions, because it shows up its sorriness without shade; while vague figures afar off are honoured, in that their distance makes artistic virtues of their stains. In considering what Tess was not, he overlooked what she was, and forgot that the defective can be more than the entire.

We have made money our god and called it the good life. We have trained our children to go for jobs hat bring the quickest corporate advancements at the highest financial levels. We have taught them careerism but not ministry and wonder why ministers are going out of fashion. We fear coddling the poor with food stamps while we call tax breaks for the rich business incentives. We make human community the responsibility of government institutions while homelessness, hunger, and drugs seep from the centers of our cities like poison from open sores for which we do not seek either the cause or the cure. We have created a bare and sterile world of strangers where exploitation is a necessary virtue. We have reduced life to the lowest of values so that the people who have much will not face the prospect of having less. Underlying all of it, we have made women the litter bearers of a society where disadvantage clings to the bottom of the institutional ladder and men funnel to the top, where men are privileged and women are conscripted for the comfort of the human race. We define women as essential to the development of the home but unnecessary to the development of society. We make them poor and render them powerless and shuttle them from man to man. We sell their bodies and question the value of their souls. We call them unique and say they have special natures, which we then ignore in their specialness. We decide that what is true of men is true of women and then say that women are not as smart as men, as strong as men, or as capable as men. We render half the human race invisible and call it natural. We tolerate war and massacre, mayhem and holocaust to right the wrongs that men say need righting and then tell women to bear up and accept their fate in silence when the crime is against them. What’s worse, we have applauded it all—the militarism, the profiteering, and the sexisms—in the name of patriotism, capitalism, and even religion. We consider it a social problem, not a spiritual one. We think it has something to do with modern society and fail to imagine that it may be something wrong with the modern soul. We treat it as a state of mind rather than a state of heart. Clearly, there is something we are failing to see.

Evangelicals hadn’t betrayed their values. Donald Trump was the culmination of their half-century-long pursuit of a militant Christian masculinity. He was the reincarnation of John Wayne, sitting tall in the saddle, a man who wasn’t afraid to resort to violence to bring order, who protected those deemed worthy of protection, who wouldn’t let political correctness get in the way of saying what had to be said or the norms of democratic society keep him from doing what needed to be done. Unencumbered by traditional Christian virtue, he was a warrior in the tradition (if not the actual physical form) of Mel Gibson’s William Wallace. He was a hero for God-and-country Christians in the line of Barry Goldwater, Ronald Reagan, and Oliver North, one suited for Duck Dynasty Americans and American Christians. He was the latest and greatest high priest of the evangelical cult of masculinity.

Nationalism is the uncritical celebration of one’s nation regardless of its moral or political virtue. It is summarized in the saying, “My country right or wrong.” Lump it or leave it. Nationalism is a harmful belief that can lead a country down a dangerous spiral of arrogance, or off a precipice of political narcissism. Nationalism is the belief that no matter what one’s country does—whether racist, homophobic, sexist, xenophobic, or the like—it must be supported and accepted entirely. Patriotism is a bigger, more uplifting virtue. Patriotism is the belief in the best values of one’s country, and the pursuit of the best means to realize those values. If the nation strays, then it must be corrected. The patriot is the person who, spotting the need for change, says so clearly and loudly, without hate or rancor. The nationalist is the person who spurns such correction and would rather take refuge in bigotry than fight it. It is the nationalists who wrap themselves in a flag and loudly proclaim themselves as patriots. That is dangerous, as glimpsed in Trump’s amplification of racist and xenophobic sentiments. In the end, Trump is a nationalist, and Kaepernick is a patriot. Beloved,

...when President Clinton, on the anniversary of his election, spoke in the church in Tennessee where Martin Luther King, Jr., had delivered his last sermon. Inspired by the place and the occasion, he made one of the most eloquent speeches of his presidency. What would King have said, he asked, had he lived to see this day? "He would say, I did not live and die to see the American family destroyed. I did not live and die to see thirteen-year-old boys get automatic weapons and gun down nine-year-olds just for the kick of it. I did not live and die to see young people destroy their lives with drugs and then build fortunes destroying the lives of others. This is not what I came here to do. I fought for freedom, he would say, but not for the freedom of people to kill each other with reckless abandon; not for the freedom of children to have children and the fathers of the children walk away from them and abandon them as if they don't amount to anything. I fought for people to have the right to work, but not have whole communities and people abandoned. This is not what I lived and died for." After describing what his administration was doing to curb drugs and violence, the President concluded that the government alone could not do the job. The problem was caused by "the breakdown of the family, the community and the disappearance of jobs," and unless we "reach deep inside to the values, the spirit, the soul and the truth of human nature, none of the other things we seek to do will ever take us where we need to go.

Prizing elegance, sweet emotions, and fantasy more than morals and truth; wallowing in fleeting romance rather than trying to give meaning to life, when who knows what's going to happen to you anyway; ignoring virtue and conventions to cherish only the pleasures you are definitely experiencing now: this is the Cocoro of Rococo. No matter how much deep thought, hard work, and agonizing effort went into coaxing out some insight, if that insight is boring, or not beautiful, it doesn't matter. And even if something is made just for laughs, if you find it pleasing, it has value. Other people's opinions and labor do not figure into your assessment; choosing things with your own personal sense of "I like this, I don't like that" is the ultimate individualism that sustains the very foundation of Rococo. Rococo, therefore, embodies the spirit of punk rock and anarchism more than any philosophy. Only in Rococo—elegant yet in bad taste, extravagant yet defiant and lawless—can I discover the meaning of life.

What rules, then, can one follow if one is dedicated to the truth? First, never speak falsehood. Second, bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. Fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity. All this might seem like an extraordinary task, impossible to ever perfectly complete, a chronic and never-ending burden, a real drag. And it is indeed a never-ending burden of self-discipline, which is why most people opt for a life of very limited honesty and openness and relative closedness, hiding themselves and their maps from the world. It is easier that way. Yet the rewards of the difficult life of honesty and dedication to the truth are more than commensurate with the demands. By virtue of the fact that their maps are continually being challenged, open people are continually growing people. Through their openness they can establish and maintain intimate relationships far more effectively than more closed people. Because they never speak falsely they can be secure and proud in the knowledge that they have done nothing to contribute to the confusion of the world, but have served as sources of

Talk about how various people have been “winners” in “the lottery of life” or have things that others don’t have just because they “happen to have money” is part of the delegitimizing of property as a prelude to seizing it. Luck certainly plays a very large role in all our lives. But we need to be very clear about what that role is. Very few people just “happen” to have money. Typically, they have it because their fellow human beings have voluntarily paid them for providing some goods or services, which are valued more than the money that is paid for them. It is not a zero-sum game. Both sides are better off because of it—and the whole society is better off when such transactions take place freely among free and independent people. Who can better decide the value of the goods and services that someone has produced than the people who actually use those goods and services—and pay for them with their own hard-earned money? Luck may well have played a role in enabling some people to provide valuable goods and services. Others might have been able to do the same if they had been raised by better parents, taught in better schools or chanced upon someone who pointed them in the right direction. But you are not going to change that by confiscating the fruits of productivity. All you are likely to do is reduce that productivity and undermine the virtues and attitudes that create prosperity and make a free society possible.

My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization. These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong. Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers

The Otherworld does not supply the meaning of life. Rather, the Otherworld describes being alive. Life, in all its glory - warts and all, so to speak. The Otherworld provides meaning by example, by exhibition, by illustration if you will. ... Through the Otherworld we learn what it is be be alive, to be human: good and evil, heartbreak and ecstasy, victory and defeat, everything. ... where does one first learn loyalty? Or honor? Or any higher value, for that matter? ... Where does one learn to value the beauty of a forest and to revere it?' In nature?' Not at all. This can easily be proven by the fact that so many among us do not revere the forests at all - do not even see them, in fact. You know the people I am talking about. You have seen them and their works in the world. They are the ones who rape the land, who cut down forests and despoil oceans, who oppress the poor and tyrannize the helpless, who live their lives as if nothing lay beyond the horizon of their own limited earth-bound visions. But I digress. The question before us is this: where does one first learn to see a forest as a thing of beauty, to honor it, to hold it dear for its own sake, to recognize its true value as a forest, and not just see it as a source of timber to be exploited, or a barrier to be hacked down in order to make room for a motorway? ... the mere presence of the Otherworld kindles in us the spark of higher consciousness, or imagination. It is the stories and tale and visions of the Otherworld - that magical, enchanted land just beyond the walls of the manifest world - which awaken and expand in human beings the very notion of beauty, of reverence, of love and nobility, and all the higher virtues.

On behalf of those you killed, imprisoned, tortured, you are not welcome, Erdogan! No, Erdogan, you’re not welcome in Algeria. We are a country which has already paid its price of blood and tears to those who wanted to impose their caliphate on us, those who put their ideas before our bodies, those who took our children hostage and who attempted to kill our hopes for a better future. The notorious family that claims to act in the name of the God and religion—you’re a member of it—you fund it, you support it, you desire to become its international leader. Islamism is your livelihood Islamism, which is your livelihood, is our misfortune. We will not forget about it, and you are a reminder of it today. You offer your shadow and your wings to those who work to make our country kneel down before your “Sublime Door.” You embody and represent what we loathe. You hate freedom, the free spirit. But you love parades. You use religion for business. You dream of a caliphate and hope to return to our lands. But you do it behind the closed doors, by supporting Islamist parties, by offering gifts through your companies, by infiltrating the life of the community, by controlling the mosques. These are the old methods of your “Muslim Brothers” in this country, who used to show us God’s Heaven with one hand while digging our graves with the other. No, Mr. Erdogan, you are not a man of help; you do not fight for freedom or principles; you do not defend the right of peoples to self-determination. You know only how to subject the Kurds to the fires of death; you know only how to subject your opponents to your dictatorship. You cry with the victims in the Middle East, yet sign contracts with their executioners. You do not dream of a dignified future for us, but of a caliphate for yourself. We are aware of your institutionalized persecution, your list of Turks to track down, your sinister prisons filled with the innocent, your dictatorial justice palaces, your insolence and boastful nature. You do not dream of a humanity that shares common values and principles, but are interested only in the remaking of the Ottoman Empire and its bloodthirsty warlords. Islam, for you, is a footstool; God is a business sign; modernity is an enemy; Palestine is a showcase; and local Islamists are your stunned courtesans. Humanity will not remember you with good deeds Humanity will remember you for your machinations, your secret coups d’état, and your manhunts. History will remember you for your bombings, your vengeful wars, and your inability to engage in constructive dialogue with others. The UN vote for Al-Quds is only an instrument in your service. Let us laugh at this with the Palestinians. We know that the Palestinian issue is your political capital, as it is for many others. You know well how to make a political fortune by exploiting others’ emotions. In Algeria, we suffered, and still suffer, from those who pretend to be God and act as takers and givers of life. They applaud your coming, but not us. You are the idol of Algerian Islamists and Populists, those who are unable to imagine a political structure beyond a caliphate for Muslim-majority societies. We aspire to become a country of freedom and dignity. This is not your ambition, nor your virtue. You are an illusion You have made beautiful Turkey an open prison and a bazaar for your business and loved ones. I hope that this beautiful nation rises above your ambitions. I hope that justice will be restored and flourish there once again, at least for those who have been imprisoned, tortured, bombed, and killed. You are an illusion, Erdogan—you know it and we know it. You play on the history of our humiliation, on our emotions, on our beliefs, and introduce yourself as a savior. However, you are a gravedigger, both for your own country and for your neighbors. Turkey is a political miracle, but it owes you nothing. The best thing you can do

What a skeletal wreck of man this is. Translucent flesh and feeble bones, the kind of temple where the whores and villains try to tempt the holistic domes. Running rampid with free thought to free form, and the free and clear. When the matters at hand are shelled out like lint at a laundry mat to sift and focus on the bigger, better, now. We all have a little sin that needs venting, virtues for the rending and laws and systems and stems are ripped from the branches of office, do you know where your post entails? Do you serve a purpose, or purposely serve? When in doubt inside your atavistic allure, the value of a summer spent, and a winter earned. For the rest of us, there is always Sunday. The day of the week the reeks of rest, but all we do is catch our breath, so we can wade naked in the bloody pool, and place our hand on the big, black book. To watch the knives zigzag between our aching fingers. A vacation is a countdown, T minus your life and counting, time to drag your tongue across the sugar cube, and hope you get a taste. WHAT THE FUCK IS ALL THIS FOR? WHAT THE HELL’S GOING ON? SHUT UP! I can go on and on but lets move on, shall we? Say, your me, and I’m you, and they all watch the things we do, and like a smack of spite they threw me down the stairs, haven’t felt like this in years. The great magnet of malicious magnanimous refuse, let me go, and punch me into the dead spout again. That’s where you go when there’s no one else around, it’s just you, and there was never anyone to begin with, now was there? Sanctimonious pretentious dastardly bastards with their thumb on the pulse, and a finger on the trigger. CLASSIFIED MY ASS! THAT’S A FUCKING SECRET, AND YOU KNOW IT! Government is another way to say better…than…you. It’s like ice but no pick, a murder charge that won’t stick, it’s like a whole other world where you can smell the food, but you can’t touch the silverware. Huh, what luck. Fascism you can vote for. Humph, isn’t that sweet? And we’re all gonna die some day, because that’s the American way, and I’ve drunk too much, and said too little, when your gaffer taped in the middle, say a prayer, say a face, get your self together and see what’s happening. SHUT UP! FUCK YOU! FUCK YOU! I’m sorry, I could go on and on but their times to move on so, remember: you’re a wreck, an accident. Forget the freak, your just nature. Keep the gun oiled, and the temple cleaned shit snort, and blaspheme, let the heads cool, and the engine run. Because in the end, everything we do, is just everything we’ve done.

Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.