"The only thing between Joe Biden and the vice presidency is his mouth."
--Michelle Malkin
Read about the most embarrassing new move by Barack Obama and the socialists!... oops, i meant to say democrats... or did I?
Sunday, August 24, 2008
Thursday, August 14, 2008
Long time no postage
Well as you can all tell from the last post which was dated for may, Jake and I have been extremely busy. Actually we have been really lazy and probably just forgot about the blog for awhile. Unfortunately i have no idea where Jake is although i can guess that he is either in Alaska or Ohio(His Fatherland). Because of Jake's absence i have temporarily taken over his job of posting random crap that comes into his mind. I must say that most of the crap is good and sweet ; however, completely random. So for those of you who actually read this and because you read this have no life whatsoever i have left you with a cool little story i heard about while working down at the Latah Bistro. Many of you might already have heard this story but then again many of you probably haven't. So for those of you that have not heard about the Greyhound Bus Mutilation please use this link and enjoy the story. *WARNING, VERY DISTURBING* Thank you and goodnight. http://www.nationalterroralert.com/updates/2008/07/31/man-decapited-beheaded-aboard-greyhound-bus-canada/
Please read all the way down to the bottom so you get the full story and all of the "juicy" details. (that wasn't funny! don't laugh!)
Please read all the way down to the bottom so you get the full story and all of the "juicy" details. (that wasn't funny! don't laugh!)
Sunday, May 25, 2008
Sunday, April 27, 2008
"We Cannot Indulge Ourselves in the Luxury of Self-Pity"
Take this, Barack Whinobama!
"Adversity, in one form or another, is the universal experience of man. It is the common lot of all … to experience misfortune, suffering, sickness, or other adversities. Ofttimes our work is arduous and unnecessarily demanding. Our faith is tried in various ways—sometimes unjustly tried, it seems. At times it seems that even God is punishing us and ours. One of the things that makes all this so hard to bear is that we ourselves appear to be chosen for this affliction while others presumably escape these adversities...But we cannot indulge ourselves the luxury of self-pity"
-Marion George Romney
"Adversity, in one form or another, is the universal experience of man. It is the common lot of all … to experience misfortune, suffering, sickness, or other adversities. Ofttimes our work is arduous and unnecessarily demanding. Our faith is tried in various ways—sometimes unjustly tried, it seems. At times it seems that even God is punishing us and ours. One of the things that makes all this so hard to bear is that we ourselves appear to be chosen for this affliction while others presumably escape these adversities...But we cannot indulge ourselves the luxury of self-pity"
-Marion George Romney
Saturday, April 12, 2008
Quote of the Day
"Faith is a permanent and vital endowment of the human mind -- a part of reason itself. The insane alone are without it."
-Eden Phillpotts, A Shadow Passes
-Eden Phillpotts, A Shadow Passes
Sunday, April 6, 2008
On Mending and Ending Things
More from one of the greatest conservative Christian minds in history.
by G.K. Chesterton
Illustrated London News, December 23, 1905
A certain politician (whom I would not discuss here on any account) once said of a certain institution (which wild horses shall not induce me to name) that "It must be mended or ended." Few people who use this useful phrase about reform notice the important thing about it. The important thing about it is that the two methods described here are not similar but opposite; between mending and ending that is not a difference of degree but of vital antagonism of kind. Mending is based upon the idea that the original nature of a thing is good; ending is based upon the idea that the original nature of a thing is bad or at least, has lost all power of being good.
If I "mend" an armchair it is because I want an armchair. I mend the armchair because I wish to restore it to a state of more complete armchairishness. My objection to the armchair in its unmended state is that its defects prevent it from being in the fullest sense an armchair at all. If (let us say) the back has come off and three of the legs have disappeared, I realize, in looking at it, not merely that it presents a sense of general irregularity to the eye; I realize that in such and such respects it does definitely fall short of the Divine and Archetypal Armchair, which, as Plato would have pointed out, exists in heaven.
But it is possible that I might possess among my drawing room furniture some object, let us say a rack or a thumbscrew, of which the nature and raison d'être was repellent to my moral feelings. If my thumbscrew fell into slight disrepair, I should not mend it at all; because the more I mended my thumbscrew the more thumbscrewy it would be. If my private rack were out of order, I should be in no way disturbed; for my private code of ethics prevents me from racking anyone, and the more it was out of order the less likely it would be that any casual passer-by could get racked on it.
In short, a thing is either bad or good in its original aims and functions. If it is good, we are in favor of mending it; and because we are in favor of mending it, we are necessarily opposed to ending it. If it is bad, we are in favor of ending it; and because we are in favor of ending it, we ought to fly into a passion at the mere thought of mending it. It is the question of this fundamental alternative, the right or wrong of the primary idea, which we have to settle in the case of receiving money for charity from members of dubious or disputed trades, from a publican or a pirate.
This is an extremely good example of the fact I have often enunciated, the fact that there is nothing so really practical and urgent as ideal philosophy. If being a publican is a bad thing in its nature, the quickest way of getting a good settlement is to punish the man for being a publican, to suppress him like a smuggler, to treat the man who administers beer like a man who administers poison. But if being a publican is a good thing in itself, the quickest way of getting a good publican is to admire the man because he is a publican, to follow him in great crowds, and crown him with laurel because he is a publican. It is a practical course to destroy a thing; but the only other practical course is to idealize it. A respected despot may sometimes be good; but a despicable despot must always be despicable. If you are going to end an innkeeper, it can be done quite easily with a hatchet. But if you are going to mend an innkeeper, you must do it tenderly, you must do it reverently. You must nail an extra arm or leg on his person, keeping always before you the Platonic image of the perfect innkeeper, to whose shape you seek to restore him.
So I would deal with the seller of whiskey or of battleships, whose contributions to charity were spurned for conscience' sake by Mr. Bernard Shaw's latest dramatic creation. Certainly Major Barbara's rejection of the alms cannot rationally be imitated unless we suppress the trades. If we think these tradesmen wrong, it is absurd merely to refuse their contributions to charities. To do so amounts merely to this: that we tolerate them all the time they are doing evil, and only begin to insult them when they begin to do good.
by G.K. Chesterton
Illustrated London News, December 23, 1905
A certain politician (whom I would not discuss here on any account) once said of a certain institution (which wild horses shall not induce me to name) that "It must be mended or ended." Few people who use this useful phrase about reform notice the important thing about it. The important thing about it is that the two methods described here are not similar but opposite; between mending and ending that is not a difference of degree but of vital antagonism of kind. Mending is based upon the idea that the original nature of a thing is good; ending is based upon the idea that the original nature of a thing is bad or at least, has lost all power of being good.
If I "mend" an armchair it is because I want an armchair. I mend the armchair because I wish to restore it to a state of more complete armchairishness. My objection to the armchair in its unmended state is that its defects prevent it from being in the fullest sense an armchair at all. If (let us say) the back has come off and three of the legs have disappeared, I realize, in looking at it, not merely that it presents a sense of general irregularity to the eye; I realize that in such and such respects it does definitely fall short of the Divine and Archetypal Armchair, which, as Plato would have pointed out, exists in heaven.
But it is possible that I might possess among my drawing room furniture some object, let us say a rack or a thumbscrew, of which the nature and raison d'être was repellent to my moral feelings. If my thumbscrew fell into slight disrepair, I should not mend it at all; because the more I mended my thumbscrew the more thumbscrewy it would be. If my private rack were out of order, I should be in no way disturbed; for my private code of ethics prevents me from racking anyone, and the more it was out of order the less likely it would be that any casual passer-by could get racked on it.
In short, a thing is either bad or good in its original aims and functions. If it is good, we are in favor of mending it; and because we are in favor of mending it, we are necessarily opposed to ending it. If it is bad, we are in favor of ending it; and because we are in favor of ending it, we ought to fly into a passion at the mere thought of mending it. It is the question of this fundamental alternative, the right or wrong of the primary idea, which we have to settle in the case of receiving money for charity from members of dubious or disputed trades, from a publican or a pirate.
This is an extremely good example of the fact I have often enunciated, the fact that there is nothing so really practical and urgent as ideal philosophy. If being a publican is a bad thing in its nature, the quickest way of getting a good settlement is to punish the man for being a publican, to suppress him like a smuggler, to treat the man who administers beer like a man who administers poison. But if being a publican is a good thing in itself, the quickest way of getting a good publican is to admire the man because he is a publican, to follow him in great crowds, and crown him with laurel because he is a publican. It is a practical course to destroy a thing; but the only other practical course is to idealize it. A respected despot may sometimes be good; but a despicable despot must always be despicable. If you are going to end an innkeeper, it can be done quite easily with a hatchet. But if you are going to mend an innkeeper, you must do it tenderly, you must do it reverently. You must nail an extra arm or leg on his person, keeping always before you the Platonic image of the perfect innkeeper, to whose shape you seek to restore him.
So I would deal with the seller of whiskey or of battleships, whose contributions to charity were spurned for conscience' sake by Mr. Bernard Shaw's latest dramatic creation. Certainly Major Barbara's rejection of the alms cannot rationally be imitated unless we suppress the trades. If we think these tradesmen wrong, it is absurd merely to refuse their contributions to charities. To do so amounts merely to this: that we tolerate them all the time they are doing evil, and only begin to insult them when they begin to do good.
Thursday, March 20, 2008
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