(1) Do not let your children make toys out of flies/butterflies or birds. Such behavior results in injury to living creatures, but also it arouses in young hearts an impulse to cruelty and murder. Stories illustrative of the commandments: (2) The wife of a soldier named Fan was tuberculous and close to death. She was ordered to eat the brains of 100 sparrows as a remedy. When she saw the birds in the cage, she sighed and said: 'Must it be that 100 living creatures are to be killed that I may be healed? I would rather die than permit them to suffer.' She opened the cage and allowed them to fly away. Afterwards she recovered from her illness. (3) Tsao-Pin lived in a ruined house. His children begged him to have it repaired. He answered: 'In the cold winter the cracks in the walls and the space between the tiles and between the stones provide a shelter and a refuge to all kinds of living creatures. We should not endanger their lives.' (4) Wu-Tang used to take his son hunting with him. One day they came upon a stag that was playing with its young one. Tang took an arrow and killed the young one. The frightened stag ran off with a cry of anguish. When Tang concealed himself the stag returned and licked the wounds of its fawn. Tang again drew his bow and killed it. He then saw another stag and sent an arrow towards it, but the arrow was deflected and pierced his son. Tang threw his bow away and tearfully embraced his dead son, when he heard a voice from the air: 'Tang, the stag loved its fawn as much as you loved your son.' (5) Meng-tse praises King Suan of Tsi because of his compassion in freeing an ox that was to be sacrificed at the dedication of some bells. Such a sentiment, he says, should suffice to make one king of the world. Monastic Taoism & Kan-Ying-P'ien. From the commandments for monks: (1st): Thou shalt kill no living thing nor do injury to its life. (2nd): Thou shalt not consume as food the flesh and blood of any living creature. (34th): Thou shall not strike or whip domestic animals. (35th): Thou shall not intentionally crush insects and ants with thy foot. (36th): Thou shalt not play with hooks and arrows for thine own amusement. (37th): Thou shalt not climb into trees to remove nests and to destroy the eggs. (63rd): Thou shalt not catch birds and quadrupeds with snares and nets. (64th): Thou shalt not frighten and scare away birds that are brooding on their nests. (68th): Thou shalt not dig up during the winter months animals hibernating in the earth. (112th): Thou shalt not pour hot water on the ground in order to exterminate insects and ants.
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Campaign behavior for wives: Always be on time. Do as little talking as humanly possible. Lean back in the parade car so everybody can see the president
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Up above, what wind walks! What lovely behavior of silk-sack clouds has wilder, wilful, wavier, meal-drift molded over and melted across skies!
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Cant is always rather nauseating; but before we condemn political hypocrisy, let us remember that it is the tribute paid by men of leather to men of God, and that the acting of the part of someone better than oneself may actually commit one to a course of behavior perceptibly less evil than what would be normal and natural in an avowed cynic.
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As we become increasingly aware of the finite limits to the carrying capacity of the planet, the inefficiency of converting eight or nine kilograms of grain protein into one kilogram of animal protein for human consumption would by itself be sufficient argument against continuation of our present dietary habits. When one adds in the abuse of animals inherent to factory farming methods, the depletion and contamination of aquifers, the intense use of grain crops and grazing areas, and the release of methane and other greenhouse gases into the atmosphere, the case against our meat-eating behavior becomes overwhelming. And that is before we factor in the effects of animal fats - an inescapable component of meat and poultry - on human health.
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It is thus that the few rare lucid well-disposed people who have had to struggle on the earth find themselves at certain hours of the day or night in the depth of certain authentic and waking nightmare states, surrounded by the formidable suction, the formidable oppression of a kind of civic magic which will soon be seen appearing openly in social behavior.
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The argument of this book is that we, and all other animals, are machines created by our genes. Like successful Chicago gangsters, our genes have survived, in some cases for millions of years, in a highly competitive world. This entitles us to expect certain qualities in our genes. I shall argue that a predominant quality to be expected in a successful gene is ruthless selfishness. This gene selfishness will usually give rise to selfishness in individual behavior. However, as we shall see, there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals. 'Special' and 'limited' are important words in the last sentence. Much as we might wish to believe otherwise, universal love and the welfare of the species as a whole are concepts that simply do not make evolutionary sense.
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Granted there are instances in which children have been reared in an atmosphere of inconsistency where value training of any kind was entirely missing; but even in these cases, it is the lack of loving guidance and structure rather than the lack of punitive retribution that has triggered the behavioral manifestations of delinquency. In a high percentage of court cases, there is evidence that the child has met with punishment that has not only been frequent but in many cases excessive. In fact, one of the sources of the child's own inadequate development is the model of open violence provided by the parent who has resorted repeatedly to corporal punishment, usually because of his own limited imagination. This indoctrination into a world where only might makes right and where all strength is invested in the authority of the mother or of the father not only makes it easy for the child to develop aggressive patterns of behavior but makes him emotionally distant and distrustful.
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Our subconscious minds have no sense of humor, play no jokes and cannot tell the difference between reality and an imagined thought or image. What we continually think about eventually will manifest in our lives. Unfortunately most of us are completely unaware of this fact and we do not monitor our thoughts with the care needed so that we can create in our lives the results we say we want. Since the great majority of people do not feel worthy and deserving of abundant good fortune, radiant good health and total success in all areas of their lives that overriding thought pattern controls the results people get. The first order of business of anyone who wants to enjoy success in all areas of his
her life is to take charge of the internal dialogue they have and only think, say and behavior in a manner consistent with the results they truly desire.
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Reactance theory does not address how harmful or innocuous control can be and may seem to be too circumscribed to explain the nature of general harmful behavior. However, the limitations of its scope to specific and reactive control motivation do not detract from its power to explain battles for control dynamics. It is formulated to anticipate these specific incidents and, in doing so, addresses harm in general. With this purpose and the applicability of reactance theory in mind, the terms control and specific control are used interchangeably and, because reactance is control motivation, the terms reactance and control motivation are also used interchangeably. A control model, subsuming these concepts and general control, is introduced next, in which control (unless identified by a general control descriptor) is the belief in the freedom to engage in a specific nonharmful or harmful behavior to reach a specific nonharmful or harmful goal that can be exercised for a variety of reasons, most particularly when threatened or taken away, arousing reactance in proportion to its distinctiveness and importance.
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Familiarity may breed contempt in some areas of human behavior, but in the field of social ideas it is the touchstone of acceptability.
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No religious organization must be allowed to impose its biased views on the rest of us about what they consider to be proper morality, education, sexual behavior, marriage, divorce, birth control, abortion, stem cell research by legislating their private prejudices on the rest of us.
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Only in relationship can you know yourself, not in abstraction and certainly not in isolation. The movement of behavior is the sure guide to yourself. It's the mirror of your consciousness: this mirror will reveal its content, the images, the attachments, the fears, the loneliness, the joys and sorrow. Poverty lies in running away from this, either in its sublimations or its identities.
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Even from their infancy we frame them to the sports of love: their instruction, behavior, attire, grace, learning and all their words azimuth only at love, respects only affection. Their nurses and their keepers imprint no other thing in them.
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We come from an environment molded from 3 billion years of evolution, and when we change our behavior, there may be problems.
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And that is certainly an option that is on the table, and if Iran does not change its behavior and get back to the negotiating table, it is an option that is available to the international community.
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'In 500 years (maybe less) people will look back on us and wonder about many things. No doubt behavior we consider normal today will inspire horror in our more enlightened successors. I am completely opposed to any form of animal exploitation, including animal experimentation, keeping animals in zoos or in circuses, (indeed any form of captivity for animals), the use of leather, fur, wool and silk. I also have begun to wonder whether any domesticated animal can lead an ideal life in the company of humans.'
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The preservation of life seems to be rather a slogan than a genuine goal of the anti-abortion forces; what they want is control. Control over behavior: power over women. Women in the anti-choice movement want to share in male power over women, and do so by denying their own womanhood, their own rights and responsibilities.
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A Code of Honor-never approach a friend's girlfriend or wife with mischief as your goal. There are just too many women in the world to justify that sort of dishonorable behavior. Unless she's really attractive.
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Growing up human is uniquely a matter of social relations rather than biology. What we learn from connections within the family takes the place of instincts that program the behavior of animals; which raises the question, how good are these connections?
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Now you will recieve us! We do not ask for your poor or your hungry. We do not want your tired and sick. It is your corrupt we claim! It is your evil that will be sought by us. With every breath we shall hunt them down. Each day we will spill their blood, 'till it rains down from the skies! Do not kill, do not rape, do not steal. These are principles which every man of every faith can embrace! These are not polite suggestions. These are codes of behavior and those of you that ignore them will pay the dearest cost! There are varying degrees of evil. We urge you lesser forms of filth, not to push the bounds and cross over, into true corruption, into our domain. For if you do, one day you will look behind you and you will see we three and on that day YOU WILL REAP IT! And will send you to whatever god you wish.
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The world is passing through troubling times. The young people of today think of nothing but themselves. They have no reverence for parents or old age. They are impatient of all restraint. They talk as if they knew everything, and what passes for wisdom with us is foolishness with them. As for the girls, they are forward, immodest and unladylike in speech, behavior and dress.
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My worst enemies are those who presume me to be harmless. They cannot imagine how much I resent and disdain them, or just how great a threat they would face if I could get at them. Everything in their behavior speaks of insult and presumptuousness, and for now it is all I can do to make constructive use of my anger toward them. At this time, I just make a list of them and keep a watch on. Some day, with the help of time, space, and circumstance, I will be able to humiliate them properly - not in a manner they would enjoy, but in a style calculated to make them wish that they had never been born.
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All education should be directed toward the refinement of the individual's sensibilities in relation not only to one's fellow humans everywhere, but to all things whatsoever. In the societies of the Western world compassionate intelligence is encouraged in girls - in boys it is tabu. The tabu on tenderness in which boys are conditioned, the emphasis on 'manliness,' 'machoism,' plays havoc with the male's capacity for compassionate intelligence. Tenderness is considered to be feminine, and that is sufficient to remove it from the repertoire of masculine behavior. Indeed, things have reached such a pass in the Western world that many men seem to have lost all understanding of its meaning. The masculine world would substitute for it the idea of 'justice.' The difficulty with that is that there is not much compassion in their justice, and justice without compassion is not justice at all.
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Parents must get across the idea that I love you always, but sometimes I do not love your behavior.
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Behavior is a mirror in which everyone shows his image.
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The United States was prepared to offer economic and political steps to improve the lives of the North Korean people, provided the North were dramatically to alter its behavior across a range of issues, including its weapons of mass destruction programs, development and export of ballistic missiles, threats to its neighbors, support for terrorism, and the deplorable treatment of the North Korean people.
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No one is without Christianity, if we agree on what we mean by that word. It is every individual's individual code of behavior by means of which he makes himself a better human being than his nature wants to be, if he followed his nature only. Whatever its symbol -- cross or crescent or whatever -- that symbol is man's reminder of his duty inside the human race.
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The type of fig leaf which each culture employs to cover its social taboos offers a twofold description of its morality. It reveals that certain unacknowledged behavior exists and it suggests the form that such behavior takes.
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I have seen manners that make a similar impression with personal beauty; that give the like exhilaration, and refine us like that; and, in memorable experiences, they are suddenly better than beauty, and make that superfluous and ugly. But they must be marked by fine perception, the acquaintance with real beauty. They must always show self-control: you shall not be facile, apologetic, or leaky, but king over your word; and every gesture and action shall indicate power at rest. Then they must be inspired by the good heart. There is no beautifier of complexion, or form, or behavior, like the wish to scatter joy and not pain around us. 'Tis good to give a stranger a meal, or a night's lodging. 'Tis better to be hospitable to his good meaning and thought, and give courage to a companion. We must be as courteous to a man as we are to a picture, which we are willing to give the advantage of a good light.
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