Monday, July 31, 2017

Get Over It - Paul Jacob

Nobody cares one whit whether or not you consider Donald J. Trump your president. He is now the
president of these United States of America. He won the election fair and square, by the rules — Electoral College and all — that everyone knew well in advance.

I won’t say, “Get over it!” Because you don’t have to get over it if you don’t want to—it’s a free country.

At least that’s the idea.

By the way, for the last eight years, I have encountered post after post on Facebook from folks proclaiming that Barack H. Obama wasn’t their president. I dismissed them like you dismissed them, as completely irrelevant. Beside the point, Obama was the president — elected both times by the rules.

And it wasn’t even very close.


On Friday, in the capital of our little piece of heaven, Mr. Trump was inaugurated as the 45th president. Some people rejoiced. At these words, I did as well:

“For too long, a small group in our nation’s capital has reaped the rewards of government while the people have borne the cost. Washington flourished, but the people did not share in its wealth. Politicians prospered, but the jobs left. And the factories closed.

“The establishment protected itself but not the citizens of our country. Their victories have not been your victories. Their triumphs have not been your triumphs. And while they celebrated in our nation’s capital, there was little to celebrate for struggling families all across our land. That all changes starting right here and right now, because this moment is your moment. It belongs to you.”

A commentator at National Public Radio compared Trump’s anti-Washington establishment remarks above to Ronald Reagan’s, which follow, from his 1981 inaugural address.

“In this present crisis, government is not the solution to our problem; government is the problem. From time to time we've been tempted to believe that society has become too complex to be managed by self-rule, that government by an elite group is superior to government for, by, and of the people. Well, if no one among us is capable of governing himself, then who among us has the capacity to govern someone else?”

Both men embraced the notion that ‘We, the People’ can regain power over those (in theory) serving as our representatives in the capital. This specific goal has so far proven difficult to implement — those (theoretical) Washington servants have resisted.

Mr. Reagan also emphasized the importance of the individual, and individual freedom, as the building block of a truly free society. And in my mind a safe society . . . for each individual . . . regardless of race, creed, or team color.

Conservatives rejoiced at these inaugurals; Liberals not so much. Liberals celebrated Mr. Obama’s two celebrations. Not conservatives.

My beautiful, brilliant, thoughtful niece came into town for the Women’s March on Washington yesterday to protest Mr. Trump’s ascension to power. And in favor of a certain political agenda, with which I happen to disagree in large measure, I rejoice at her action. Because good, caring people getting engaged in politics are anything but our country’s political problem.

Read more:
Get Over It - Paul Jacob

Sunday, July 30, 2017

Jesus Says Those “Left Behind” Are The Lucky Ones



In the lead up to the release of the remake of Left Behind hitting theaters in a few weeks, I wanted to take a moment to tell you about the most ironic thing the Left Behind movie (or rapture believers) won’t tell you about getting “left behind.”

The basic premise of the theology is this: the world is going to get progressively worse as “the end” draws near. Before the worst period of time in world history (a seven year period called the “tribulation,” though there’s no verse in the Bible that discusses a seven year tribulation) believers in Jesus are suddenly snatched away during the second coming of Christ (which rapture believers argue is done in secret and without explanation, instead of the public second coming described in scripture).

The entire premise of the theology and the Left Behind movie is based on a passage from Matthew that you’ll see in the official Left Behind image included to your left. The passage states:

“Then shall two be in the field; the one shall be taken and the other left”.

And this is where we get the term “left behind”… Jesus said “one shall be taken and the other left.”

Pretty simple, no? It appears from this passage that Jesus is describing an event where some people actually do “get taken” and the others are “left behind.” It must be a rapture then.

Or maybe not.

As I have explained before, the chapter of Matthew 24 is a chapter where Jesus describes the events that will lead up to the destruction of the temple which occurred in AD 70. That’s not so much my scholarly opinion as it is what Jesus plainly states in the first few verses of Matthew 24; it is a context pretty difficult to explain away since Jesus says “this temple will be destroyed” and his disciples ask, “please, tell us when this will happen.” The rest of the discourse is Jesus prophesying the events that will lead up to the temple’s destruction, which we know historically unfolded as Jesus had predicted. (As I have alluded to in What Jesus Talked About When He Talked About Hell and Don’t Worry The Tribulation Is In The Past, if one does not understand the significance of the destruction of the temple to ancient Judaism, one will have a very hard time understanding what Jesus talks about when he talks about “the end.”)

Anyhow, during the end of this discourse in Matthew we hit the “rapture” verse: “one will be taken and one will be left.” Surely, this part must be about the future, and Jesus MUST be describing a rapture. Since that’s what my childhood pastor taught me, it’s probably a good idea to stick with that.
Just one problem: Matthew 24 isn’t the only place where Jesus talks about “some being taken and some being left behind.” Jesus also discusses this in Luke 17 when he says:
 “I tell you, on that night two people will be in one bed; one will be taken and the other left. 35 Two women will be grinding grain together; one will be taken and the other left.”
Building a compelling case for the rapture yet? Not quite. Check this out: Jesus’ disciples in the Luke version of the discourse must have been interested in this left behind stuff, because they ask a critical followup question. However, they actually seem more concerned with those who were “taken” than those who were “left behind” and ask Jesus for a little more information on this whole getting taken away stuff.

“Where, Lord?” is the question of the disciples. Where did all of these people go??

If this were a passage about the “rapture” as depicted in the Left Behind movie, one would expect Jesus to answer something to the point of “they were taken to be with me to wait out the tribulation.” But, that’s not what Jesus says. Instead, Jesus gives them a blunt answer about those who were “taken”: “just look for the vultures, and you’ll find their bodies.” (v37)

That’s right. The ones who were “taken” were killed. Not exactly the blessed rapture.

The Roman occupation was brutal, and when they finally sacked the city and destroyed the temple in AD70, things got impressively bloody. To be “taken” as Jesus prophesied, was to be killed by the invading army. This is precisely why, in this passage and the Matthew version, Jesus gives all sorts of other advice that makes no sense if this is a verse about the rapture. Jesus warns that when this moment comes one should flee quickly– to not even go back into their house to gather their belongings– and laments that it will be an especially difficult event for pregnant and nursing mothers. He even goes on to warn them that if they respond to the army with resistance (the very thing that causes the mess in the lead-up to AD70), they’ll just get killed (“whoever seeks to save his life will lose it”). Jesus, it seems, wants his disciples to get it: when the Roman army comes, flee quickly or else you might not be left behind!

Surely, Jesus is not talking about a rapture. He’s not warning people to avoid missing the rapture because they went home to get their possessions… he’s talking about fleeing an advancing army and not doing anything stupid that will get them killed (v 30-34).

Very practical advice for his original audience and would have come in handy for those who wanted to avoid being “raptured” (slaughtered) by the Roman army.

And so my friends, this is the most ironic thing the Left Behind movie won’t tell you: in the original “left behind” story Jesus tells in the Gospels, the ones who are “left behind” are actually the lucky ones.

So the next time folks tell you that they don’t want to be “left behind,” you might want to tell them to be careful what they wish for.

Source:
Jesus Says Those “Left Behind” Are The Lucky Ones (the most ironic thing the movie won’t tell you)

Saturday, July 29, 2017

The Decay of our Language is Happening

Political chaos is connected with the decay of language."  
-George Orwell

In an article entitled “Valuing Vocabulary,” published Friday (May 20), Cherie Harder, President of the Trinity Forum, connects the state of modern politics, especially the current presidential election campaign, with lessons to be learned from George Orwell’s novel, Nineteen Eighty-Four
In Orwell’s ominously prophetic novel, the all-powerful government limits the ability of the people to think for themselves through the debasing and dumbing-down of the language. The institution by Big Brother of a politically “correct” vocabulary, known as Newspeak, flattens and constricts the language so that words which express moral, aesthetic or analytical distinctions are removed from the lexicon, rendering precise or nuanced discussion of moral or ethical issues effectively impossible.
“Newspeak,” writes Harder, “was a means of not only controlling the public conversation, but also private thought.” 
Orwell is right and Harder is to be praised for reminding us of the fact. The effective prohibition on certain politically “incorrect” words, causing them to fall out of usage so that new generations will have no knowledge of them, will ultimately render any dissident thought unthinkable (quite literally).
We think with words and therefore the removal of words removes our ability to think about the things that they signify. The less that we are masters of a rich and vivid vocabulary the easier will we be mastered by the thought police of political correctness. Take, for example, the effective removal of words such as “sin” or “virtue” from political debate or polite conversation. Without such words it becomes increasingly difficult to discuss issues of morality in any objective sense. If the thought police are successful, future generations will not even know these words and will, therefore, not even be able to think about issues of morality in any objective sense. Such a scenario, should it come to pass, would be the triumph of today’s Big Brother: relativism.   
Harder laments that “our public vocabulary is changing—not only dwindling, but also shifting in focus and content.” She points to several studies which show how the spoken vocabulary levels of presidential candidates in the current election campaign was “hovering around a middle school level for most candidates … with a leading presidential candidate consistently speaking at a third- or fourth-grade level.”
More striking than the shrinkage of vocabulary is the change in word use itself. Whereas terms of abuse against one’s opponents had increased markedly, along with the use of the personal pronoun, the focus on real issues has been lost. In the current campaign, as distinct from previous campaigns, there was a conspicuous absence of speeches focusing on compassion, children, education, hope, growth, tax reform and budget-balancing. Harder suggests, quite correctly, that “the silence on these subjects is telling.” Needless to say, the political rhetoric of the campaign has also been devoid of any discussion of the necessity of virtue and, of course, any suggestion that sin might be an issue is strictly taboo.
Referring to David Brooks’ book, The Road to Character, Harder quotes Brooks’ research into the way “public language has become demoralized.” ​Over the past few decades there has been a sharp rise in the usage of individualist words like “self” and “personalized” and a sharp decline in words like “community,” “share,” “united,” and “common good.” The language of morality and character building is also in decline, with the usage of words like “character,” “conscience” and “virtue” all declining over the course of the twentieth century. Usage of the word “bravery” has declined by 66 percent over the course of the past century. “Humbleness” is down 52 percent and “kindness” is down 56 percent. 
Something is clearly rotten in the state of language. 
One completely practical way that we can stop the rot and fight back against the thought police of narcissism is to encourage the reading of great works of literature. In these treasure troves we not only rediscover the virtue that our self-deifying culture has lost but also the freedom of a rich vocabulary with which to liberate ourselves from the slave language of Newspeak. 


Read more at: http://www.intellectualtakeout.org/blog/decay-our-language-happening © IntellectualTakeout.org
by Joseph Pearce
 
"Political chaos is connected with the decay of language."  - George Orwell

In an article entitled “Valuing Vocabulary,” published Friday (May 20), Cherie Harder, President of the Trinity Forum, connects the state of modern politics, especially the current presidential election campaign, with lessons to be learned from George Orwell’s novel, Nineteen Eighty-Four.  

In Orwell’s ominously prophetic novel, the all-powerful government limits the ability of the people to think for themselves through the debasing and dumbing-down of the language. The institution by Big Brother of a politically “correct” vocabulary, known as Newspeak, flattens and constricts the language so that words which express moral, aesthetic or analytical distinctions are removed from the lexicon, rendering precise or nuanced discussion of moral or ethical issues effectively impossible.
“Newspeak,” writes Harder, “was a means of not only controlling the public conversation, but also private thought.” 

Orwell is right and Harder is to be praised for reminding us of the fact. The effective prohibition on certain politically “incorrect” words, causing them to fall out of usage so that new generations will have no knowledge of them, will ultimately render any dissident thought unthinkable (quite literally).
We think with words and therefore the removal of words removes our ability to think about the things that they signify. The less that we are masters of a rich and vivid vocabulary the easier will we be mastered by the thought police of political correctness. Take, for example, the effective removal of words such as “sin” or “virtue” from political debate or polite conversation. Without such words it becomes increasingly difficult to discuss issues of morality in any objective sense. If the thought police are successful, future generations will not even know these words and will, therefore, not even be able to think about issues of morality in any objective sense. Such a scenario, should it come to pass, would be the triumph of today’s Big Brother: relativism.  

Harder laments that “our public vocabulary is changing—not only dwindling, but also shifting in focus and content.” She points to several studies which show how the spoken vocabulary levels of presidential candidates in the current election campaign was “hovering around a middle school level for most candidates … with a leading presidential candidate consistently speaking at a third- or fourth-grade level.” 

More striking than the shrinkage of vocabulary is the change in word use itself. Whereas terms of abuse against one’s opponents had increased markedly, along with the use of the personal pronoun, the focus on real issues has been lost. In the current campaign, as distinct from previous campaigns, there was a conspicuous absence of speeches focusing on compassion, children, education, hope, growth, tax reform and budget-balancing. Harder suggests, quite correctly, that “the silence on these subjects is telling.” Needless to say, the political rhetoric of the campaign has also been devoid of any discussion of the necessity of virtue and, of course, any suggestion that sin might be an issue is strictly taboo. 

Referring to David Brooks’ book, The Road to Character, Harder quotes Brooks’ research into the way “public language has become demoralized.” ​Over the past few decades there has been a sharp rise in the usage of individualist words like “self” and “personalized” and a sharp decline in words like “community,” “share,” “united,” and “common good.” The language of morality and character building is also in decline, with the usage of words like “character,” “conscience” and “virtue” all declining over the course of the twentieth century. Usage of the word “bravery” has declined by 66 percent over the course of the past century. “Humbleness” is down 52 percent and “kindness” is down 56 percent.  

Something is clearly rotten in the state of language.  

One completely practical way that we can stop the rot and fight back against the thought police of narcissism is to encourage the reading of great works of literature. In these treasure troves we not only rediscover the virtue that our self-deifying culture has lost but also the freedom of a rich vocabulary with which to liberate ourselves from the slave language of Newspeak.



Read more at: http://www.intellectualtakeout.org/blog/decay-our-language-happening © IntellectualTakeout.org


Read more at: http://www.intellectualtakeout.org/blog/decay-our-language-happening © IntellectualTakeout.org
Joseph Pearce is writer in residence and director of the Center for Faith and Culture at Aquinas College in Nashville, Tennessee. His works include: "G.K. Chesterton: Wisdom and Innocence," "Literary Converts: Spiritual Inspiration in an Age of Disbelief," "Tolkien: Man and Myth," and "Solzhenitsyn: A Soul in Exile."
Joseph Pearce is writer in residence and director of the Center for Faith and Culture at Aquinas College in Nashville, Tennessee. His works include: "G.K. Chesterton: Wisdom and Innocence," "Literary Converts: Spiritual Inspiration in an Age of Disbelief," "Tolkien: Man and Myth," and "Solzhenitsyn: A Soul in Exile."

Read more at: http://www.intellectualtakeout.org/blog/decay-our-language-happening © IntellectualTakeout.org

Political chaos is connected with the decay of language."  
-George Orwell

In an article entitled “Valuing Vocabulary,” published Friday (May 20), Cherie Harder, President of the Trinity Forum, connects the state of modern politics, especially the current presidential election campaign, with lessons to be learned from George Orwell’s novel, Nineteen Eighty-Four
In Orwell’s ominously prophetic novel, the all-powerful government limits the ability of the people to think for themselves through the debasing and dumbing-down of the language. The institution by Big Brother of a politically “correct” vocabulary, known as Newspeak, flattens and constricts the language so that words which express moral, aesthetic or analytical distinctions are removed from the lexicon, rendering precise or nuanced discussion of moral or ethical issues effectively impossible.
“Newspeak,” writes Harder, “was a means of not only controlling the public conversation, but also private thought.” 
Orwell is right and Harder is to be praised for reminding us of the fact. The effective prohibition on certain politically “incorrect” words, causing them to fall out of usage so that new generations will have no knowledge of them, will ultimately render any dissident thought unthinkable (quite literally).
We think with words and therefore the removal of words removes our ability to think about the things that they signify. The less that we are masters of a rich and vivid vocabulary the easier will we be mastered by the thought police of political correctness. Take, for example, the effective removal of words such as “sin” or “virtue” from political debate or polite conversation. Without such words it becomes increasingly difficult to discuss issues of morality in any objective sense. If the thought police are successful, future generations will not even know these words and will, therefore, not even be able to think about issues of morality in any objective sense. Such a scenario, should it come to pass, would be the triumph of today’s Big Brother: relativism.   
Harder laments that “our public vocabulary is changing—not only dwindling, but also shifting in focus and content.” She points to several studies which show how the spoken vocabulary levels of presidential candidates in the current election campaign was “hovering around a middle school level for most candidates … with a leading presidential candidate consistently speaking at a third- or fourth-grade level.”
More striking than the shrinkage of vocabulary is the change in word use itself. Whereas terms of abuse against one’s opponents had increased markedly, along with the use of the personal pronoun, the focus on real issues has been lost. In the current campaign, as distinct from previous campaigns, there was a conspicuous absence of speeches focusing on compassion, children, education, hope, growth, tax reform and budget-balancing. Harder suggests, quite correctly, that “the silence on these subjects is telling.” Needless to say, the political rhetoric of the campaign has also been devoid of any discussion of the necessity of virtue and, of course, any suggestion that sin might be an issue is strictly taboo.
Referring to David Brooks’ book, The Road to Character, Harder quotes Brooks’ research into the way “public language has become demoralized.” ​Over the past few decades there has been a sharp rise in the usage of individualist words like “self” and “personalized” and a sharp decline in words like “community,” “share,” “united,” and “common good.” The language of morality and character building is also in decline, with the usage of words like “character,” “conscience” and “virtue” all declining over the course of the twentieth century. Usage of the word “bravery” has declined by 66 percent over the course of the past century. “Humbleness” is down 52 percent and “kindness” is down 56 percent. 
Something is clearly rotten in the state of language. 
One completely practical way that we can stop the rot and fight back against the thought police of narcissism is to encourage the reading of great works of literature. In these treasure troves we not only rediscover the virtue that our self-deifying culture has lost but also the freedom of a rich vocabulary with which to liberate ourselves from the slave language of Newspeak. 


Read more at: http://www.intellectualtakeout.org/blog/decay-our-language-happening © IntellectualTakeout.org
Originally published here:
The Decay of our Language is Happening | Intellectual Takeout

Monday, July 24, 2017

Can We Stop With the 'Nation of Immigrants' Mantra?

 
I have a strong stomach, but if I hear one more Democrat justify the  government's importation of Syrian, Roma, Somalian, Afghan, and Libyan peoples, and their grandmothers, by mindlessly chanting that we're a "nation of immigrants," I'll retch.

An immigrant is my great grandmother trotting off a sailing ship in a snowstorm in Lower Manhattan with nothing in her purse, surprised that she couldn't walk the miles to where her aunt had a job for her in Brooklyn and having to spend a day hungry and freezing until a priest paid her ten-cent ferry fare.  An immigrant is the very successful Chinese woman I did some business with who came over in the nineties with her extended family.  She was on public assistance "two weeks," she told me proudly, before they founded "two corporations" making things by hand for the aircraft aftermarket in their tiny apartment.  An immigrant is the Jew jammed into a tenement on Lower East Side (then the most densely populated place on Earth) at the turn of the last century – a worker in the "needle trade" who lived cheek by jowl with the other workers in order to save the few dollars necessary to bring his family over.  These are families who, once they arrived, all went to work themselves.  An immigrant is the Palatine German clearing a farm in the Mohawk Valley in the 1700s and starving until he and his wife and children could bring a crop in.  It's the Cuban who fled Communism and labored sixty hours a week in the building trades in order to pay his son's freight in law school.

An American immigrant is not someone supported by government funds in a "relocation" center; flown over here at government expense; given a cash allowance, free housing, and medical care; and then eased onto local public assistance: Section 8 rental grants, food stamps, WIC, AFDC, clothes from one government-sponsored charity or another, Medicaid, and public schooling, with free lunch and breakfasts and even help with furniture.

That's not an immigrant.  That's a future Democrat voter.

The American immigrant was never a burden – which is why we raised the lamp beside the golden door for them.  They made us all richer with what they gave, with how they gave of themselves in America.   But transporting a class of people here who believe we owe them a good living has nothing to do with what made America great.  That's doubly true when so many of these "immigrants" despise our most closely held beliefs and insist we acquiesce to certain ugly practices.

So stop already.

They're not immigrants.

Richard F. Miniter lives and writes in the colonial-era hamlet of Stone Ridge, New York and may be reached at miniterhome@gmail.com.  The acclaimed author of The Things I Want Most, his most recent book, What Sort of Parents Should We Be?: A Man's Guide to Raising Exceptional Children, is now available here.
  

Source:
Blog: Can we stop with the 'nation of immigrants' mantra?

Sunday, July 23, 2017

Chiropractors are Bullshit

The first time I dealt with a chiropractor was in 1999 at a mall kiosk, which seemed like an odd place
to encounter a medical professional. I was a teenager working a few storefronts down selling butterfly clips, and I made the mistake of looking at one of the kiosk’s spinal models. The chiropractor on duty promptly came over to let me know how he could fix all my health ailments. Back issues! Period pain! Even weight loss! Whatever was ailing me, this chiropractor was on it.

The problem with his sales pitch? I was in perfect health. Nevertheless, he persisted.

Despite his enthusiasm for fixing me, I was skeptical. Who the hell peddles (real) medicine out of a kiosk? Brain surgeons and oncologists aren’t at the mall trying to drum up new business from vulnerable passersby. What could a chiropractor do for me?

If you’re one of the approximately 80 percent of Americans who have suffered from back pain, you may have been referred to a chiropractor for medical help. In the modern-day internet landscape, you’ll find chiropractic celebrities like Dr. Josh Axe (1.7 million Facebook followers), Dr. Billy DeMoss (20,000 Facebook followers), and Dr. Eric Berg (472,000 YouTube subscribers) giving advice that goes beyond managing spinal issues. Both in their offices and on social media, chiropractors have adapted to a marketplace that’s demanding more than just pain management: they extol the virtues of an “alkaline diet,” tell you how to manage stress with detoxing, and wax scientific about the adrenal gland (which, last I checked, isn’t in the goddamn spine). Though many patients rely on chiropractors to manage chronic back or neck pain, others delegate overall health maintenance to chiropractic care — to the joy of the chiropractic community and the possible detriment of humanity. Some chiros have gone as far as to adjust the spines of newborn babies, saying that this does everything from alleviating “birthing trauma” to stimulating the immune system to the point where the little ones don’t need to get vaccinated.

Which should all make you wonder: does any of it work?

No. It’s absolute bullshit.

Chiropractic care, I’m sorry to say, is little more than the buffoonery of a 19th-century lunatic who derived most of his medical theory from séances. It has not evolved much since its creation. Chiropractic beliefs are dangerously far removed from mainstream medicine, and the vocation’s practices have been linked to strokes, herniated discs, and even death. Chiropractors can’t replace your doctor, and I’m amazed that they’re still even allowed to practice. You shouldn’t trust them with your spine or any other part of your body, and here’s why.

Read more:
Chiropractors are bullshit | The Outline

Saturday, July 22, 2017

What You Don’t Know Really Can’t Hurt You, But Coercion Can.

Seven percent of American adults believe that chocolate milk comes from brown cows, according to a survey conducted earlier this year by the Innovation Center for US Dairy. That may sound horrifying, but ignorance about how food is produced is nothing new. On April Fool’s Day, 1957, the BBC broadcasted “a three-minute segment about a bumper spaghetti harvest in southern Switzerland,” as Hoaxes.org states. The “documentary” explained that the bumper crop was due to “an unusually mild winter and to the virtual disappearance of the spaghetti weevil.” The television audience “watched video footage of a Swiss family pulling pasta off spaghetti trees and placing it into baskets. The segment concluded with the assurance that, ‘For those who love this dish, there’s nothing like real, home-grown spaghetti.’”

The BBC didn’t immediately explain the hoax, and “hundreds of people phoned the BBC wanting to know how they could grow their own spaghetti tree. To this query, the BBC diplomatically replied, ‘Place a sprig of spaghetti in a tin of tomato sauce and hope for the best.’”

Few Americans live on farms anymore; many who live in urban areas have never gardened. Many of us use appliances and gadgets having no idea how they are constructed and work. Without the skills, knowledge, and efforts of others, most of us would quickly perish. Not one of us would enjoy our current standard of living. But one of the advantages of living in a modern society is that we don’t need to know how to construct the things we take for granted on a daily basis; we don’t even need to understand how they work.

In 2008, British artist Thomas Thwaites set out to make a toaster from scratch. After nine months of mining, smelting, and assembling raw materials, he succeeded in making a rudimentary but extremely expensive toaster. When he used it for the first time, the toaster melted.

Read more here:
Learn Liberty | What you don’t know really can’t hurt you, but coercion can.

Tuesday, July 18, 2017

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14 Lessons for Stupid People

by Patrice Lewis publiched at Worldnet Daily

As I write this, the German town of Hamburg is in chaos as 100,000 anti-capitalists (otherwise known as “stupid people”) pour in to participate in a “Welcome to Hell” protest against the G20 summit. Police have responded to the violence with water cannons and pepper spray while Hamburg residents are suffering vandalism and arson to their homes, businesses and cars by the peaceful demonstrators. Beer appears to be a popular fuel for the rioters.

As with most protests of this nature, it’s a little vague what these people find objectionable, but a few themes have emerged. Demonstrators want open borders, more wealth distribution and an end to capitalism. According to the U.K.’s Daily Mail, “Protesters say the G20 has failed to solve many of the issues threatening world peace, including climate change, worsening inequality and violent conflicts” – thus accomplishing at the rally the very things they claim they’re against. (That’s why they’re known as “stupid people.”)

The arson, rioting and vandalism initiated by the protesters, doubtless to illustrate how peaceful and inclusive they are, as well as their violent opposition to violent conflicts, merely echoes similar protests that have taken place in many Western nations, especially America.

So, as a public service from a middle-aged rural housewife with no background in economics or politics, I’d like to offer lessons the older generations would like to teach stupid people.

  • Capitalism isn’t your foe; it’s your friend. Wealth is produced by capitalism, which in turn fuels taxes that powers the nation. If you end capitalism, you end the incentive for people to become wealthy. Wealth disappears. If this is the kind of “equality” or “fairness” you desire, congrats on your room-temperature IQ.
  • Money doesn’t grow on trees. The social welfare net was never meant to be a multi-generational career opportunity. Younger people simply cannot grasp a time, for better or worse, where you didn’t eat if you didn’t work. Poverty is an amazing motivator, and the reason older people have the work ethic they do is because it was either work or go hungry. Many legal immigrants from Third World countries still understand this. They arrive, often with little more than a suitcase in hand, and spend the rest of their lives working two and three jobs to prosper in this land of opportunity. Watch and learn.
  • The freedoms you take for granted were paid for in blood by millions. I know you think it’s cool and trendy to spit on graves, desecrate flags and pretend the sacrifices of earlier generations have nothing to do with you, but such actions only make you look even stupider.
  • Multiple sexual partners doesn’t make you empowered; it makes you stupid. I realize many young people have not grown up with the blessings of an intact two-parent home (not their fault), but try to grasp this concept: Promiscuity leads to diseases, abortions, broken families and heartache. Committed monogamy does the opposite.
  • There are evil people in the world who want to kill you. These people are not interested in talking about their feeeeelings; they simply want to eliminate you in creative and gruesome ways. Pretending this evil doesn’t exist just makes it grow bigger. It’s only because brave men and women make a stand against these evil people that your butts are safe enough to protest for open borders.
  • Your current freedom to protest, be jerks, demand entitlements and other worthy pursuits are possible because of a handful of men over 200 years ago who put documents in place to ensure a posterity of freedom and governmental constraints in this nation. These men were flawed but brilliant. The fact that America still rocks on despite whittling away at these documents is proof of their legacy. Don’t think that you, with your obviously still-developing brains, know more than they did and can improve upon their work. You can’t.
  • You might think atheism is trendy, but it’s not what this nation was built on. America was built on a Christian foundation and principles, which is why it has enjoyed the success it has. For those who like to quote the incendiary “America is not a Christian nation” verbiage from the Treaty of Tripoli, please read this column on the history and logic behind that treaty. Read that column from start to finish. Go on, I dare you.
  • The world doesn’t revolve around your feeeeelings. Really, it doesn’t. You might feel like a different gender or a different species today, but no one cares. You might feel like the world should address you in a pronoun of choice, but we won’t do it because we prefer to speak proper English. Suck it up, buttercup.
  • Higher education doesn’t make you smarter. Someone with a doctorate degree in Social Justice is way, way less smart than a plumber or welder or farmer, simply because the SJW has never operated in the Real World and has no idea how economics (much less common sense) works.
  • Nobody owes you a thing. Millionaires don’t owe you their wealth. Farmers don’t owe you their food. Owners of apartment buildings don’t owe you a place to live. Car manufacturers don’t owe you a vehicle. Colleges don’t owe you an education. Fast-food employers don’t owe you a $15 minimum wage. Heck, unless you’re under 18, your parents don’t even owe you your current basement hangout. When you demand others give you things to which you feeeeel entitled, you’re in effect making slaves of them by forcing them to provide the fruits of their labor without a choice. That’s a stupid attitude.
  • Along those lines, career goals should center on goods and services people want, not feeeeelings that have been sanctified by government bureaucrats into law. If you get hostility from older generations who resent being forced to cater to your whims, it’s because these older generations know a parasite when they see one.
  • Rights do not cost anyone anything. If you think you have a “right” to (pick one) food / education / money / vehicle / housing / Internet / smartphone / employment, ask yourself whether that something will cost someone else time, labor, or money to provide it to you. If it does, it’s not a right.
  • Whining does not make you a more attractive prospective employee. Nor does dressing inappropriately, cursing, piercing every orifice, lavishly tattooing yourself, or other personal expressions of your individuality. Yes, you are free to do all these things, but a business is free not to hire you as a result.
  • Life isn’t fair. People are born with handicaps or suffer accidents or illness. The most admirable people are those who make lemonade out of their lemons. The worst thing the government can ever try to do is to make things “fair,” because in so doing, it will make things drastically more unfair for everyone else.
This list barely skims the surface of the advice older people would like to give to the younger generation. Of course, as the cliché goes, you can lead young people to wisdom but you can’t make them think.

Oh well, I tried.



14 lessons for stupid people

Monday, July 17, 2017

Advice To Help Our Beloved Democrat Friends Win In 2018

by Kurt Schlicter

Since we conservatives humiliated Felonia von Pantsuit last November, it’s been all winning, all the time, from Neil Gorsuch to crushing the liberal climate cult to appointing a Defense Secretary nicknamed Mad Dog who prioritizes annihilating jihadists over making the infantry more welcoming to people confused about whether they are boys or girls. But that’s unfair to the Democrats – as our liberal friends teach us, our success belongs to them too, just like everything else we earn, build, or create belongs to them too.

We need to share our winning. We need to be bipartisan-curious!

After all, Democrats are always offering Republicans helpful advice, like “Run away from the guy who beat The Smartest, Most Qualified, And Smartest Woman In The History Of Ever!” and “Reach across the aisle so we can grab your hand and drag you into our reeking cesspool of institutional progressivism!” 

So, in that same spirit of cooperation and love, I once again humbly offer some ideas for our liberal friends to help them win in 2018, which still all boil down to this: don’t change a thing. It’s more important than ever for Democrats to maintain a steady course. Just ignore that iceberg up ahead; it’s probably racist anyway.

Look Democrats, you’re doing great. After a half year of Trump and several special election moral victories – which are the best kind of victories – America is digging your vibe. Everyone loves the Democrats and their can-do message of opposition to Trump, entitlement to our money, resistance to Trump, demands for even more of our money, and dog-whistlin’ about murdering Trump and anyone else who doesn’t hate Trump or want to give Democrats our money.

Read the rest:
Advice To Help Our Beloved Democrat Friends Win In 2018 - Kurt Schlichter

Thursday, July 13, 2017

Not Yours to Give

The following story about the famed American icon Davy Crockett was published in Harper's Magazine in 1867, as written by James J. Bethune, a pseudonym used by Edward S. Ellis. The events that are recounted here are true, including Crockett's opposition to the bill in question, though the precise rendering and some of the detail are fictional.

One day in the House of Representatives, a bill was taken up appropriating money for the benefit of a widow of a distinguished naval officer. Several beautiful speeches had been made in its support. The Speaker was just about to put the question when Davy Crockett arose:

“Mr. Speaker–I have as much respect for the memory of the deceased, and as much sympathy for the sufferings of the living, if suffering there be, as any man in this House, but we must not permit our respect for the dead or our sympathy for a part of the living to lead us into an act of injustice to the balance of the living. I will not go into an argument to prove that Congress has no power to appropriate this money as an act of charity. Every member upon this floor knows it. We have the right, as individuals, to give away as much of our own money as we please in charity; but as members of Congress we have no right so to appropriate a dollar of the public money. Some eloquent appeals have been made to us upon the ground that it is a debt due the deceased. Mr. Speaker, the deceased lived long after the close of the war; he was in office to the day of his death, and I have never heard that the government was in arrears to him.

Every man in this House knows it is not a debt. We cannot, without the grossest corruption, appropriate this money as the payment of a debt. We have not the semblance of authority to appropriate it as a charity. Mr. Speaker, I have said we have the right to give as much money of our own as we please. I am the poorest man on this floor. I cannot vote for this bill, but I will give one week’s pay to the object, and if every member of Congress will do the same, it will amount to more than the bill asks.”

He took his seat. Nobody replied. The bill was put upon its passage, and, instead of passing unanimously, as was generally supposed, and as, no doubt, it would, but for that speech, it received but few votes, and, of course, was lost.

Later, when asked by a friend why he had opposed the appropriation, Crockett gave this explanation:

“Several years ago I was one evening standing on the steps of the Capitol with some other members of Congress, when our attention was attracted by a great light over in Georgetown . It was evidently a large fire. We jumped into a hack and drove over as fast as we could. In spite of all that could be done, many houses were burned and many families made homeless, and, besides, some of them had lost all but the clothes they had on. The weather was very cold, and when I saw so many women and children suffering, I felt that something ought to be done for them. The next morning a bill was introduced appropriating $20,000 for their relief. We put aside all other business and rushed it through as soon as it could be done.

“The next summer, when it began to be time to think about the election, I concluded I would take a scout around among the boys of my district. I had no opposition there, but, as the election was some time off, I did not know what might turn up. When riding one day in a part of my district in which I was more of a stranger than any other, I saw a man in a field plowing and coming toward the road. I gauged my gait so that we should meet as he came to the fence. As he came up, I spoke to the man. He replied politely, but, as I thought, rather coldly.

“I began: ‘Well, friend, I am one of those unfortunate beings called candidates, and–’

“‘Yes, I know you; you are Colonel Crockett, I have seen you once before, and voted for you the last time you were elected. I suppose you are out electioneering now, but you had better not waste your time or mine. I shall not vote for you again.’

“This was a sockdolager . . . I begged him to tell me what was the matter.

“‘Well, Colonel, it is hardly worth-while to waste time or words upon it. I do not see how it can be mended, but you gave a vote last winter which shows that either you have not capacity to understand the Constitution, or that you are wanting in the honesty and firmness to be guided by it. In either case you are not the man to represent me. But I beg your pardon for expressing it in that way. I did not intend to avail myself of the privilege of the constituent to speak plainly to a candidate for the purpose of insulting or wounding you. I intend by it only to say that your understanding of the Constitution is very different from mine; and I will say to you what, but for my rudeness, I should not have said, that I believe you to be honest. . . . But an understanding of the Constitution different from mine I cannot overlook, because the Constitution, to be worth anything, must be held sacred, and rigidly observed in all its provisions. The man who wields power and misinterprets it is the more dangerous the more honest he is.’

“‘I admit the truth of all you say, but there must be some mistake about it, for I do not remember that I gave any vote last winter upon any constitutional question.’

“‘No, Colonel, there’s no mistake. Though I live here in the backwoods and seldom go from home, I take the papers from Washington and read very carefully all the proceedings of Congress. My papers say that last winter you voted for a bill to appropriate $20,000 to some sufferers by a fire in Georgetown . Is that true?’

“‘Well, my friend; I may as well own up. You have got me there. But certainly nobody will complain that a great and rich country like ours should give the insignificant sum of $20,000 to relieve its suffering women and children, particularly with a full and overflowing Treasury, and I am sure, if you had been there, you would have done just as I did.’

“‘It is not the amount, Colonel, that I complain of; it is the principle. In the first place, the government ought to have in the Treasury no more than enough for its legitimate purposes. But that has nothing to do with the question. The power of collecting and disbursing money at pleasure is the most dangerous power that can be intrusted to man, particularly under our system of collecting revenue by a tariff, which reaches every man in the country, no matter how poor he may be, and the poorer he is the more he pays in proportion to his means. What is worse, it presses upon him without his knowledge where the weight centers, for there is not a man in the United States who can ever guess how much he pays to the government. So you see, that while you are contributing to relieve one, you are drawing it from thousands who are even worse off than he. If you had the right to give anything, the amount was simply a matter of discretion with you, and you had as much right to give $20,000,000 as $20,000. If you have the right to give to one, you have the right to give to all; and, as the Constitution neither defines charity nor stipulates the amount, you are at liberty to give to any and everything which you may believe, or profess to believe, is a charity, and to any amount you may think proper. You will very easily perceive what a wide door this would open for fraud and corruption and favoritism, on the one hand, and for robbing the people on the other. No, Colonel, Congress has no right to give charity. Individual members may give as much of their own money as they please, but they have no right to touch a dollar of the public money for that purpose. If twice as many houses had been burned in this county as in Georgetown , neither you nor any other member of Congress would have thought of appropriating a dollar for our relief. There are about two hundred and forty members of Congress. If they had shown their sympathy for the sufferers by contributing each one week’s pay, it would have made over $13,000. There are plenty of wealthy men in and around Washington who could have given $20,000 without depriving themselves of even a luxury of life. The congressmen chose to keep their own money, which, if reports be true, some of them spend not very creditably; and the people about Washington , no doubt, applauded you for relieving them from the necessity of giving by giving what was not yours to give. The people have delegated to Congress, by the Constitution, the power to do certain things. To do these, it is authorized to collect and pay moneys, and for nothing else. Everything beyond this is usurpation, and a violation of the Constitution.

“‘So you see, Colonel, you have violated the Constitution in what I consider a vital point. It is a precedent fraught with danger to the country, for when Congress once begins to stretch its power beyond the limits of the Constitution, there is no limit to it, and no security for the people. I have no doubt you acted honestly, but that does not make it any better, except as far as you are personally concerned, and you see that I cannot vote for you.

“I tell you I felt streaked. I saw if I should have opposition, and this man should go to talking, he would set others to talking, and in that district I was a gone fawn-skin. I could not answer him, and the fact is, I was so fully convinced that he was right, I did not want to. But I must satisfy him, and I said to him:

“‘Well, my friend, you hit the nail upon the head when you said I had not sense enough to understand the Constitution. I intended to be guided by it, and thought I had studied it fully. I have heard many speeches in Congress about the powers of Congress, but what you have said here at your plow has got more hard, sound sense in it than all the fine speeches I ever heard. If I had ever taken the view of it that you have, I would have put my head into the fire before I would have given that vote; and if you will forgive me and vote for me again, if I ever vote for another unconstitutional law I wish I may be shot.’

“He laughingly replied: ‘Yes, Colonel, you have sworn to that once before, but I will trust you again upon one condition. You say that you are convinced that your vote was wrong. Your acknowledgment of it will do more good than beating you for it. If, as you go around the district, you will tell people about this vote, and that you are satisfied it was wrong, I will not only vote for you, but will do what I can to keep down opposition, and, perhaps, I may exert some little influence in that way.’

“‘If I don’t,’ said I, ‘I wish I may be shot; and to convince you that I am in earnest in what I say I will come back this way in a week or ten days, and if you will get up a gathering of the people, I will make a speech to them. Get up a barbecue, and I will pay for it.’

“‘No, Colonel, we are not rich people in this section, but we have plenty of provisions to contribute for a barbecue, and some to spare for those who have none. The push of crops will be over in a few days, and we can then afford a day for a barbecue. This is Thursday; I will see to getting it up on Saturday week. Come to my house on Friday, and we will go together, and I promise you a very respectable crowd to see and hear you.’

“‘Well, I will be here. But one thing more before I say good-by. I must know your name.’

“‘My name is Bunce.’

“‘Not Horatio Bunce?’

“‘Yes.’

“‘Well, Mr. Bunce, I never saw you before, though you say you have seen me, but I know you very well. I am glad I have met you, and very proud that I may hope to have you for my friend.’