Parenting: Teaching Courage

Dinner Topics for Thursday

chicken

What does a Chicken have to do with courage? See this post:

Parenting Value: Courage


Methods for Teaching Courage

Richard and Linda Eyre

Courage

“Daring to attempt difficult things that are good. Strength not to follow the crowd, to say no and mean it and influence others to try it. Being true to convictions and following good impulses even when they are unpopular or inconvenient. Boldness to be outgoing and friendly.”

Method for Preschoolers: Teach Small Children to Look People in the Eye

This can help children learn a useful habit that takes courage and that gives you a good opportunity for praise. Establish a family tradition of looking people in the eye. Explain to small children that if you look right at people, they will like you and know that you like them. Practice looking in each other’s eyes as you say, “Hello,” “How are you?” “Thank you,” or as you ask questions: “Where do you live?” “What school do you go to?” And so on. Have little contests to see who can look into the person’s eyes the longest while having a “made-up” conversation. And have “staring contests” (who can look into the other person’s eyes the longest without blinking).

Explain that being brave means not having anything to hide — and when we look right at someone, it is like saying, “I trust you and you can trust me.” Learning to do this helps us not to be afraid to ask people questions or start conversations.

Method for Elementary Age: “Hard and Good” – The Relationship Between Them

This activity will help children begin to relish rather than resist hard challenges. For this game set up two sides with at least one child to a side. Say that you are going to mention certain actions and you want one side to write either “hard” or “easy” to define each action. The other side should write “good” or “bad” about each action. (Each side needs a paper numbered from one to ten and a pencil.)

1. Get up early and study for a test.
2. Say you’re sorry to someone even though it’s embarrassing.
3. Try smoking with your friends so they won’t call you chicken.
4. Make friends with the new kid at school, even though everyone else is ignoring him.
5. Sleep in on Saturday instead of getting up to do your household job.
6-10. Add your own (try to draw from real experiences).

When the game is over, match up the two team lists. Show how “hard” almost always matches up with “good.”

Method for Adolescents: Decisions in Advance

This can help adolescents make right — and courageous — decisions before they are in situations conducive to wrong choices. Explain to adolescents that many decisions are best made early — before we’re confronted with pressure to decide. Help them to make a list (preferably in the back of a journal or diary) of “decisions in advance.” For example, I will not smoke. I will not cheat. I will not be cruel or rude even if others around me are, and so forth.

With each “decision in advance” help the adolescent to imagine a future situation where it would be very difficult to keep the decision. Think it through together. Point out how much easier it is to do the right thing when the decision has been made in advance.

To illustrate the point tell them the story of Abraham Lincoln, who was riding in a coach with an important and influential man who was insistent that Lincoln smoke with him. He said he would be offended if Lincoln did not.

Abraham Lincoln said he had made a decision twenty years before not to smoke. He had committed himself to that decision and had even made the commitment to his mother. Because he had made the decision in advance, courage to keep it came easy for Lincoln, and his friend did not push him further.

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History Facts: Economy, Taxation, and Integrity

History Facts:

Economy, Taxation, and Integrity

Calvin Coolidge represents the exact opposite of Left-wing politics.. Coolidge had integrity. He deserves a lot more respect than he ever got. ~C.A. Davidson

“Reprinted by permission from Imprimis, a publication of Hillsdale College.”

key“We must have no carelessness in our dealings with public property or the expenditure of public money. Such a condition is characteristic of undeveloped people, or of a decadent generation.” ~Calvin Coolidge

Senator Selden Spencer once took a walk with Coolidge around the White House grounds. To cheer the President up, Spencer pointed to the White House and asked playfully, “Who lives there?” “Nobody,” Coolidge replied. “They just come and go.”

It is much more important to kill bad bills than to pass good ones. ~Calvin Coolidge

Amity Shlaes
Author, Coolidge

calvincoolidgeCalvin Coolidge and the Moral Case for Economy

AMITY SHLAES is a syndicated columnist for Bloomberg, a director of the Four Percent Growth Project at the George W. Bush Presidential Center, and a member of the board of the Calvin Coolidge Memorial Foundation. She has served as a member of the editorial board of the Wall Street Journal and as a columnist for the Financial Times, and is a recipient of the Hayek Prize and the Frederic Bastiat Prize for free-market journalism. She is the author of four books, Germany: The Empire Within, The Forgotten Man: A New History of the Great Depression, The Greedy Hand: How Taxes Drive Americans Crazy and What to Do About It, and Coolidge.

The following is adapted from a talk given at Hillsdale College on January 27, 2013, during a conference on “The Federal Income Tax: A Centenary Consideration,” co-sponsored by the Center for Constructive Alternatives and the Ludwig von Mises Lecture Series.


WITH THE FEDERAL DEBT spiraling out of control, many Americans sense an urgent need to find a political leader who is able to say “no” to spending. Yet they fear that finding such a leader is impossible. Conservatives long for another Ronald Reagan. But is Reagan the right model? He was of course a tax cutter, reducing the top marginal rate from 70 to 28 percent. But his tax cuts—which vindicated supply-side economics by vastly increasing federal revenue—were bought partly through a bargain with Democrats who were eager to spend that revenue. Reagan was no budget cutter—indeed, the federal budget rose by over a third during his administration.

An alternative model for conservatives is Calvin Coolidge. President from 1923 to 1929, Coolidge sustained a budget surplus and left office with a smaller budget than the one he inherited. Over the same period, America experienced a proliferation of jobs, a dramatic increase in the standard of living, higher wages, and three to four percent annual economic growth. And the key to this was Coolidge’s penchant for saying “no.” If Reagan was the Great Communicator, Coolidge was the Great Refrainer.

Enter Coolidge
Following World War I, the federal debt stood ten times higher than before the war, and it was widely understood that the debt burden would become unbearable if interest rates rose. At the same time, the top income tax rate was over 70 percent, veterans were having trouble finding work, prices had risen while wages lagged, and workers in Seattle, New York, and Boston were talking revolution and taking to the streets. The Woodrow Wilson administration had nationalized the railroads for a time at the end of the war, and had encouraged stock exchanges to shut down for a time, and Progressives were now pushing for state or even federal control of water power and electricity. The business outlook was grim, and one of the biggest underlying problems was the lack of an orderly budgeting process: Congress brought proposals to the White House willy-nilly, and they were customarily approved.

The Republican Party’s response in the 1920 election was to campaign for smaller government and for a return to what its presidential candidate, Warren Harding, dubbed “normalcy”—a curtailing of government interference in the economy to create a predictable environment in which business could confidently operate. Calvin Coolidge, a Massachusetts governor who had gained a national reputation by facing down a Boston police strike—“There is no right to strike against the public safety by anybody, anywhere, any time,” he had declared—was chosen to be Harding’s running mate. And following their victory, Harding’s inaugural address set a different tone from that of the outgoing Wilson administration (and from that of the Obama administration today): “No altered system,” Harding said, “will work a miracle. Any wild experiment will only add to the confusion. Our best assurance lies in efficient administration of our proven system.”

One of Harding’s first steps was to shepherd through Congress the Budget and Accounting Act of 1921, under which the executive branch gained authority over and took responsibility for the budget, even to the point of being able to impound money after it was budgeted. This legislation also gave the executive branch a special budget bureau—the forerunner to today’s Office of Management and Budget—over which Harding named a flamboyant Brigadier General, Charles Dawes, as director. Together they proceeded to summon department staff and their bosses to semiannual meetings at Continental Hall, where Dawes cajoled and shamed them into making spending cuts. In addition, Harding pushed through a tax cut, lowering the top rate to 58 percent; and in a move toward privatization, he proposed to sell off naval petroleum reserves in Wyoming to private companies.

Unfortunately, some of the men Harding appointed to key jobs proved susceptible to favoritism or bribery, and his administration soon became embroiled in scandal. In one instance, the cause of privatization sustained damage when it became clear that secret deals had taken place in the leasing of oil reserves at Teapot Dome. Then in the summer of 1923, during a trip out West to get away from the scandals and prepare for a new presidential campaign, Harding died suddenly.

Enter Coolidge, whose personality was at first deemed a negative—his face, Alice Roosevelt Longworth said, “looked as though he had been weaned on a pickle.” But canny political leaders, including Supreme Court Justice and former President William Howard Taft, quickly came to respect the new president. Secretary of State Charles Evans Hughes, after visiting the White House a few times that August, noted that whereas Harding had never been alone, Coolidge often was; that whereas Harding was partial to group decisions, Coolidge made decisions himself; and most important, that whereas Harding’s customary answer was “yes,” Coolidge’s was “no.”

The former governor of Massachusetts was in his element when it came to budgeting. Within 24 hours of arriving back in Washington after Harding’s death, he met with his own budget director, Herbert Lord, and together they went on offense, announcing deepened cuts in two politically sensitive areas: spending on veterans and District of Columbia public works. In his public statements, Coolidge made clear he would have scant patience with anyone who didn’t go along: “We must have no carelessness in our dealings with public property or the expenditure of public money. Such a condition is characteristic of undeveloped people, or of a decadent generation.”

If Harding’s budget meetings had been rough, Coolidge’s were rougher. Lord first advertised a “Two Percent Club,” for executive branch staffers who managed to save two percent in their budgets. Then a “One Percent Club,” for those who had achieved two or more already. And finally a “Woodpecker Club,” for department heads who kept chipping away. Coolidge did not even find it beneath his pay grade to look at the use of pencils in the government: “I don’t know if I ever indicated to the conference that the cost of lead pencils to the government per year is about $125,000,” he instructed the press in 1926. “I am for economy, and after that I am for more economy,” he told voters.

Coolidge in Command
“It is much more important to kill bad bills than to pass good ones,” Coolidge had once advised his father. And indeed, while Harding had vetoed only six bills, Coolidge vetoed 50—including farming subsidies, even though he came from farming country. (“Farmers never had made much money,” he told a guest, and he didn’t see there was much the government could rightly do about it.) He also vetoed veterans’ pensions and government entry into the utilities sector.

Thanks to A.F. Branco at Legal Insurrection.com for his great cartoon

The Purpose of Tax Cuts

In short, Coolidge didn’t favor tax cuts as a means to increase revenue or to buy off Democrats. He favored them because they took government, the people’s servant, out of the way of the people. And this sense of government as servant extended to his own office.

Senator Selden Spencer once took a walk with Coolidge around the White House grounds. To cheer the President up, Spencer pointed to the White House and asked playfully, “Who lives there?” “Nobody,” Coolidge replied. “They just come and go.”

But as unpopular as he was in Washington, Coolidge proved enormously popular with voters. In 1924, the Progressive Party ran on a platform of government ownership of public power and a return to government ownership of railroads. Many thought the Progressive Party might split the Republican vote as it had in 1912, handing the presidency to the Democrats. As it happened, Progressive candidate Robert LaFollette indeed claimed more than 16 percent of the vote.

Yet Coolidge won with an absolute majority, gaining more votes than the Progressive and the Democrat combined. And in 1928, when Coolidge decided not to run for reelection despite the urging of party leaders who looked on his reelection as a sure bet, Herbert Hoover successfully ran on a pledge to continue Coolidge’s policies.

Unfortunately, Hoover didn’t live up to his pledge. Critics often confuse Hoover’s policies with Coolidge’s and complain that the latter did not prevent the Great Depression. That is an argument I take up at length in my previous book, The Forgotten Man, and is a topic for another day. Here let me just say that the Great Depression was as great and as long in duration as it was because, as economist Benjamin Anderson put it, the government under both Hoover and Franklin Roosevelt, unlike under Coolidge, chose to “play God.”

Lessons from Coolidge

Beyond the inspiration of Coolidge’s example of principle and consistency, what are the lessons of his story that are relevant to our current situation? One certainly has to do with the mechanism of budgeting: The Budget and Accounting Act of 1921 provided a means for Harding and Coolidge to control the budget and the nation’s debt, and at the same time gave the people the ability to hold someone responsible. That law was gutted in the 1970s, when it became collateral damage in the anti-executive fervor following Watergate. The law that replaced it tilted budget authority back to Congress and has led to over-spending and lack of responsibility.

A second lesson concerns how we look at tax rates. When tax rates are set and judged according to how much revenue they bring in due to the Laffer Curve—which is how most of today’s tax cutters present them, thereby agreeing with tax hikers that the goal of tax policy is to increase revenue—tax policy can become a mechanism to expand government. The goals of legitimate government—American freedom and prosperity—are left by the wayside.

Thus the best case for lower taxes is the moral case—and as Coolidge well understood, a moral tax policy demands tough budgeting.

Finally, a lesson about politics. The popularity of Harding and Coolidge, and the success of their policies—especially Coolidge’s—following a long period of Progressive ascendancy, should give today’s conservatives hope. Coolidge in the 1920s, like Grover Cleveland in the previous century, distinguished government austerity from private-sector austerity, combined a policy of deficit cuts with one of tax cuts, and made a moral case for saying “no.” A political leader who does the same today is likely to find an electorate more inclined to respond “yes” than he or she expects.

Coolidge and Moral Economy, complete article

Parenting: Teaching Integrity

Dinner Topics for Tuesday

Honesty and Integrity: Parenting Value for July

Richard and Linda Eyre

Honesty

family7gardeningIntegrity with other individuals, with institutions, with society, with self. The inner strength and confidence that is bred by exacting truthfulness and trustworthiness.

Introduction

How can we teach our children to develop the inner strength and confidence that is bred by exacting truthfulness, trustworthiness, and integrity? How can we help our children avoid the common childhood tendencies to stretch the truth, to exaggerate, to rationalize, and to tell the little lies that often lead to bigger ones? Can small children develop the early integrity that will help them become honorable, dependable adults? Can elementary-age kids learn the direct, look-you-in-the-eye truthfulness that will win them respect and confidence? Can adolescents communicate candidly with parents?
“Parenting-by-Objective”

Review the activities and stories that go along with this months value. Make sure everyone in your family understands the value so they can see how they can apply it in their own lives and situations.

Talk about the Monthly Value every morning and remind your family to look for opportunities to use the value throughout the day. They may also observe how others don’t understand the value. Get your children to share their experience with the value each day at the dinner table or before you go to bed. Be sure to share your experience each day as well. It will help your children know that you are thinking about the value too.

Bonus

Methods for teaching honesty

Honesty

Integrity with other individuals, with institutions, with society, with self. The inner strength and confidence that is bred by exacting truthfulness and trustworthiness.

Method for Preschoolers: The Honesty About Feelings Game

This will help small children realize that feelings are caused by what has happened — and that it is okay to feel things and okay to tell others honestly how we feel. Go through a magazine (one with lots of ads and colored pictures) and point at faces saying, “How do you think he feels?” Then say, “Why do you think he feels that way?” Then say, “Is it okay to feel that way?”

Help children to identify feelings and their probable causes and to know that it’s okay to feel those things and to tell other people how they feel.

Method for Elementary Age: The Honesty Under Pressure Award

This is a motivational way to get children to evaluate their personal honesty every week. On Sundays (or whatever day you most often get your whole family together for a meal) ask, “Who had a situation this past week where it was a challenge to be honest?” Have an “award” on hand to give to the person who remembers the best incident of being honest. A piece of construction paper or colored card with a neatly printed H.U.P. (Honesty Under Pressure) will do nicely as the award. Let the child (or adult) who wins put it on his bedroom door during the week until it is awarded again the next week.

After a couple of weeks of “getting used to,” you will find that children are thinking hard about their behavior of the past week in hopes of winning the award. And it is this kind of thinking and recognition that strongly reinforces honesty.

Method for Adolescents: Share Your Own Honesty Dilemmas

This can help demonstrate to older children that you are willing to be honest with them — even about your own struggles. Be brave enough to tell your children about times when you have had a hard time being honest. Tell them “positive” incidents when you were honest and negative ones when you weren’t — and tell them about any current situations where you are struggling to be completely honest.

This kind of sharing is quite a compliment to your older children because it expresses your confidence in their maturity. Nothing will inspire more trust from them or encourage them more to share their struggles with you.

 

American History and Paul Revere’s Ride Poem

Dinner Topics for Independence Day

American History and Paul Revere’s Ride, the Poem

by Henry Wadsworth Longfellow

reverepaul1

Listen my children and you shall hear
Of the midnight ride of Paul Revere,
On the eighteenth of April, in Seventy-five;
Hardly a man is now alive
Who remembers that famous day and year.

He said to his friend, “If the British march
By land or sea from the town to-night,
Hang a lantern aloft in the belfry arch
Of the North Church tower as a signal light,–
One if by land, and two if by sea;
And I on the opposite shore will be,
Ready to ride and spread the alarm
Through every Middlesex village and farm,
For the country folk to be up and to arm.”

Then he said “Good-night!” and with muffled oar
Silently rowed to the Charlestown shore,
Just as the moon rose over the bay,
Where swinging wide at her moorings lay
The Somerset, British man-of-war;
A phantom ship, with each mast and spar
Across the moon like a prison bar,
And a huge black hulk, that was magnified
By its own reflection in the tide.

Meanwhile, his friend through alley and street
Wanders and watches, with eager ears,
Till in the silence around him he hears
The muster of men at the barrack door,
The sound of arms, and the tramp of feet,
And the measured tread of the grenadiers,
Marching down to their boats on the shore.

Then he climbed the tower of the Old North Church,
By the wooden stairs, with stealthy tread,
To the belfry chamber overhead,
And startled the pigeons from their perch
On the sombre rafters, that round him made
Masses and moving shapes of shade,–
By the trembling ladder, steep and tall,
To the highest window in the wall,
Where he paused to listen and look down
A moment on the roofs of the town
And the moonlight flowing over all.

Beneath, in the churchyard, lay the dead,
In their night encampment on the hill,
Wrapped in silence so deep and still
That he could hear, like a sentinel’s tread,
The watchful night-wind, as it went
Creeping along from tent to tent,
And seeming to whisper, “All is well!”
A moment only he feels the spell
Of the place and the hour, and the secret dread
Of the lonely belfry and the dead;
For suddenly all his thoughts are bent
On a shadowy something far away,
Where the river widens to meet the bay,–
A line of black that bends and floats
On the rising tide like a bridge of boats.

Meanwhile, impatient to mount and ride,
Booted and spurred, with a heavy stride
On the opposite shore walked Paul Revere.
Now he patted his horse’s side,
Now he gazed at the landscape far and near,
Then, impetuous, stamped the earth,
And turned and tightened his saddle girth;
But mostly he watched with eager search
The belfry tower of the Old North Church,
As it rose above the graves on the hill,
Lonely and spectral and sombre and still.
And lo! as he looks, on the belfry’s height
A glimmer, and then a gleam of light!
He springs to the saddle, the bridle he turns,
But lingers and gazes, till full on his sight
A second lamp in the belfry burns.

A hurry of hoofs in a village street,
A shape in the moonlight, a bulk in the dark,
And beneath, from the pebbles, in passing, a spark
Struck out by a steed flying fearless and fleet;
That was all! And yet, through the gloom and the light,
The fate of a nation was riding that night;
And the spark struck out by that steed, in his flight,
Kindled the land into flame with its heat.
He has left the village and mounted the steep,
And beneath him, tranquil and broad and deep,
Is the Mystic, meeting the ocean tides;
And under the alders that skirt its edge,
Now soft on the sand, now loud on the ledge,
Is heard the tramp of his steed as he rides.

It was twelve by the village clock
When he crossed the bridge into Medford town.
He heard the crowing of the cock,
And the barking of the farmer’s dog,
And felt the damp of the river fog,
That rises after the sun goes down.

It was one by the village clock,
When he galloped into Lexington.
He saw the gilded weathercock
Swim in the moonlight as he passed,
And the meeting-house windows, black and bare,
Gaze at him with a spectral glare,
As if they already stood aghast
At the bloody work they would look upon.

It was two by the village clock,
When he came to the bridge in Concord town.
He heard the bleating of the flock,
And the twitter of birds among the trees,
And felt the breath of the morning breeze
Blowing over the meadow brown.
And one was safe and asleep in his bed
Who at the bridge would be first to fall,
Who that day would be lying dead,
Pierced by a British musket ball.

You know the rest. In the books you have read
How the British Regulars fired and fled,—
How the farmers gave them ball for ball,
From behind each fence and farmyard wall,
Chasing the redcoats down the lane,
Then crossing the fields to emerge again
Under the trees at the turn of the road,
And only pausing to fire and load.

So through the night rode Paul Revere;
And so through the night went his cry of alarm
To every Middlesex village and farm,—
A cry of defiance, and not of fear,
A voice in the darkness, a knock at the door,
And a word that shall echo for evermore!
For, borne on the night-wind of the Past,
Through all our history, to the last,
In the hour of darkness and peril and need,
The people will waken and listen to hear
The hurrying hoof-beats of that steed,
And the midnight message of Paul Revere.

 

longfellowPerseverance is a great element of success. If you only knock long enough and loud enough at the gate, you are sure to wake up somebody.

Henry Wadsworth Longfellow

Lives of great men all remind us, we can make our lives sublime, and, departing, leave behind us, footprints on the sands of time.
Henry Wadsworth Longfellow

It takes less time to do a thing right, than it does to explain why you did it wrong.
Henry Wadsworth Longfellow

Henry Wadsworth Longfellow (February 27, 1807 – March 24, 1882) was an American poet and educator whose works include “Paul Revere’s Ride“, The Song of Hiawatha, and Evangeline. He was also the first American to translate Dante Alighieri’s The Divine Comedy and was one of the five Fireside Poets.

Longfellow was born in Portland, Maine, then part of Massachusetts, and studied at Bowdoin College. After spending time in Europe he became a professor at Bowdoin and, later, at Harvard College. His first major poetry collections were Voices of the Night (1839) and Ballads and Other Poems (1841). Longfellow retired from teaching in 1854 to focus on his writing, living the remainder of his life in Cambridge, Massachusetts, in a former headquarters of George Washington. His first wife Mary Potter died in 1835 after a miscarriage. His second wife Frances Appleton died in 1861 after sustaining burns when her dress caught fire. After her death, Longfellow had difficulty writing poetry for a time and focused on his translation. He died in 1882.

Longfellow wrote predominantly lyric poems, known for their musicality and often presenting stories of mythology and legend. He became the most popular American poet of his day and also had success overseas. He has been criticized, however, for imitating European styles and writing specifically for the masses

Early life and education

Longfellow was born on February 27, 1807, to Stephen Longfellow and Zilpah (Wadsworth) Longfellow in Portland, Maine,[1] then a district of Massachusetts,[2] and he grew up in what is now known as the Wadsworth-Longfellow House. His father was a lawyer, and his maternal grandfather, Peleg Wadsworth, was a general in the American Revolutionary War and a Member of Congress.[3] He was named after his mother’s brother Henry Wadsworth, a Navy lieutenant who had died three years earlier at the Battle of Tripoli.[4] Young Longfellow was the second of eight children;[5] his siblings were Stephen (1805), Elizabeth (1808), Anne (1810), Alexander (1814), Mary (1816), Ellen (1818), and Samuel (1819).

Henry Wadsworth Longfellow was enrolled in a dame school at the age of three and by age six was enrolled at the private Portland Academy. In his years there, he earned a reputation as being very studious and became fluent in Latin.[6] His mother encouraged his enthusiasm for reading and learning, introducing him to Robinson Crusoe and Don Quixote.[7] He printed his first poem — a patriotic and historical four stanza poem called “The Battle of Lovell’s Pond” — in the Portland Gazette on November 17, 1820.[8] He stayed at the Portland Academy until the age of fourteen. He spent much of his summers as a child at his grandfather Peleg’s farm in the western Maine town of Hiram.

In the fall of 1822, the 15-year old Longfellow enrolled at Bowdoin College in Brunswick, Maine, alongside his brother Stephen.[6] His grandfather was a founder of the college[9] and his father was a trustee.[6] There, Longfellow met Nathaniel Hawthorne, who would later become his lifelong friend.[10] He boarded with a clergyman for a time before rooming on the third floor of what is now Maine Hall in 1823.[11] He joined the Peucinian Society, a group of students with Federalist leanings.[12] In his senior year, Longfellow wrote to his father about his aspirations:

Courtship of Frances Appleton

Longfellow began courting Frances “Fanny” Appleton, the daughter of a wealthy Boston industrialist, Nathan Appleton[48] and sister of Thomas Gold Appleton. At first, she was not interested but Longfellow was determined. In July 1839, he wrote to a friend: “[V]ictory hangs doubtful. The lady says she will not! I say she shall! It is not pride, but the madness of passion”.[49] His friend George Stillman Hillard encouraged Longfellow in the pursuit: “I delight to see you keeping up so stout a heart for the resolve to conquer is half the battle in love as well as war”.[50] During the courtship, Longfellow frequently walked from Cambridge to the Appleton home in Beacon Hill in Boston by crossing the Boston Bridge. That bridge was replaced in 1906 by a new bridge which was later renamed the Longfellow Bridge.

During his courtship, Longfellow continued writing and, in late 1839, published Hyperion, a book in prose inspired by his trips abroad[49] and his unsuccessful courtship of Fanny Appleton.[51] Amidst this, Longfellow fell into “periods of neurotic depression with moments of panic” and took a six-month leave of absence from Harvard to attend a health spa in the former Marienberg Benedictine Convent at Boppard in Germany.[51] After returning, Longfellow published a play in 1842, The Spanish Student, reflecting his memories from his time in Spain in the 1820s.[52] There was some confusion over its original manuscript. After being printed in Graham’s Magazine, its editor Rufus Wilmot Griswold saved the manuscript from the trash. Longfellow was surprised to hear that it had been saved, unusual for a printing office, and asked to borrow it so that he could revise it, forgetting to return it to Griswold. The often vindictive Griswold wrote an angry letter in response.[53]

Death of Frances

On July 9, 1861,[67] a hot day, Fanny was putting locks of her children’s hair into an envelope and attempting to seal it with hot sealing wax while Longfellow took a nap.[68] Her dress suddenly caught fire, though it is unclear exactly how;[69] it may have been burning wax or a lighted candle that fell on her dress.[70] Longfellow, awakened from his nap, rushed to help her and threw a rug over her, though it was too small. He stifled the flames with his body as best he could, but she was already badly burned.[69] Over a half a century later, Longfellow’s youngest daughter Annie explained the story differently, claiming that there had been no candle or wax but that the fire had started from a self-lighting match that had fallen on the floor.[61] In both versions of the story, however, Fanny was taken to her room to recover and a doctor was called. She was in and out of consciousness throughout the night and was administered ether. The next morning, July 10, 1861, she died shortly after 10 o’clock after requesting a cup of coffee.[71] Longfellow, in trying to save her, had burned himself badly enough for him to be unable to attend her funeral.[72] His facial injuries led him to stop shaving, thereafter wearing the beard which has become his trademark.[71]

Later life and death

Longfellow spent several years translating Dante Alighieri’s Divine Comedy. To aid him in perfecting the translation and reviewing proofs, he invited friends to weekly meetings every Wednesday starting in 1864.[76] The “Dante Club”, as it was called, regularly included William Dean Howells, James Russell Lowell, Charles Eliot Norton and other occasional guests.[77] The full three-volume translation was published in the spring of 1867, though Longfellow would continue to revise it,[78] and went through four printings in its first year.[79] By 1868, Longfellow’s annual income was over $48,000.[80] In 1874, Samuel Cutler Ward helped him sell the poem “The Hanging of the Crane” to the New York Ledger for $3,000; it was the highest price ever paid for a poem.[81]

During the 1860s, Longfellow supported abolitionism and especially hoped for reconciliation between the northern and southern states after the American Civil War. He wrote in his journal in 1878: “I have only one desire; and that is for harmony, and a frank and honest understanding between North and South”.[82] Longfellow, despite his aversion to public speaking, accepted an offer from Joshua Chamberlain to speak at his fiftieth reunion at Bowdoin College; he read the poem “Morituri Salutamus” so quietly that few could hear him.[83] The next year, 1876, he declined an offer to be nominated for the Board of Overseers at Harvard “for reasons very conclusive to my own mind”.[84]

 

 

Critical Thinking Skills: Parable shows Unseen Realities of Bad Economic Policy

Dinner Topics

Moral Character Education

Critical Thinking Skills:

Parable shows Unseen Realities of Bad Economic Policy

Frederic Bastiat and Legalized Plunder, or Socialism Failure

Frederic Bastiat: The Law

keyNote: I found the Parable of the Broken Window when I clicked on just one more link. Parents, teach your children to pursue topics they are interested in. Your young people will excel in their education when they educate themselves, and they acquire a thirst for learning. You will not find any teachings of Frederic Bastiat in typical public schools. And look what they are missing!

The Law, by Frederic Bastiat. This is a short little book written in the nineteenth century. It really nails the notion of governments who think they can plunder the citizenry, just because they are the government and “above the law.” This is classic literature that you will want in your library, and which teens and young adults will find thought-provoking. It is well known by reliable historians, and should be easily available to purchase online. I highly recommend this little book to read aloud and discuss together. It will give you a clear understanding of how economics should be. ~C.A. Davidson

 

The Parable of the Broken Window

Bastiat’s original parable or story of the broken window from Ce qu’on voit et ce qu’on ne voit pas (1850):

brokenwindowHave you ever witnessed the anger of the good shopkeeper, James Goodfellow, when his careless son happened to break a pane of glass? If you have been present at such a scene, you will most assuredly bear witness to the fact that every one of the spectators, were there even thirty of them, by common consent apparently, offered the unfortunate owner this invariable consolation-“It is an ill wind that blows nobody good. Everybody must live, and what would become of the glaziers if panes of glass were never broken?”

Now, this form of condolence contains an entire theory, which it will be well to show up in this simple case, seeing that it is precisely the same as that which, unhappily, regulates the greater part of our economical institutions.

Suppose it cost six francs to repair the damage, and you say that the accident brings six francs to the glazier’s trade—that it encourages that trade to the amount of six francs—I grant it; I have not a word to say against it; you reason justly. The glazier comes, performs his task, receives his six francs, rubs his hands, and, in his heart, blesses the careless child. All this is that which is seen.

But if, on the other hand, you come to the conclusion, as is too often the case, that it is a good thing to break windows, that it causes money to circulate, and that the encouragement of industry in general will be the result of it, you will oblige me to call out, “Stop there! Your theory is confined to that which is seen; it takes no account of that which is not seen.”

It is not seen that as our shopkeeper has spent six francs upon one thing, he cannot spend them upon another. It is not seen that if he had not had a window to replace, he would, perhaps, have replaced his old shoes, or added another book to his library. In short, he would have employed his six francs in some way, which this accident has prevented.[1][2]

Bastiat’s argument

Austrian theorists, and Bastiat himself, apply the parable of the broken window in a different way. Suppose it was discovered that the little boy was actually hired by the glazier, and paid a franc for every window he broke. Suddenly the same act would be regarded as theft: the glazier was breaking windows in order to force people to hire his services. Yet the facts observed by the onlookers remain true: the glazier benefits from the business at the expense of the baker, the tailor, and so on.

Bastiat argues that people actually do endorse activities which are morally equivalent to the glazier hiring a boy to break windows for him:

Whence we arrive at this unexpected conclusion: “Society loses the value of things which are uselessly destroyed;” and we must assent to a maxim which will make the hair of protectionists stand on end—To  break, to spoil, to waste, is not to encourage national labour; or, more briefly, “destruction is not profit.”

What will you say, Moniteur Industriel[3]-what will you say, disciples of good M. F. Chamans, who has calculated with so much precision how much trade would gain by the burning of Paris, from the number of houses it would be necessary to rebuild?[1][2]

Bastiat is not addressing production – he is addressing the stock of wealth. In other words, Bastiat does not merely look at the immediate but at the longer effects of breaking the window. Moreover, Bastiat does not only take into account the consequences of breaking the window for one group but for all groups, for society as a whole.[4]

Complete article from Wikipedia

Biography

BastiatBastiat was born in Bayonne, Aquitaine, a port town in the south of France on the Bay of Biscay, on 29 June 1801. His father, Pierre Bastiat, was a prominent businessman in the town. His mother died in 1808 when Frédéric was seven years old.[2] His father moved inland to the town of Mugron with Frédéric following soon after. The Bastiat estate in Mugron had been acquired during the French Revolution and had previously belonged to the Marquis of Poyanne. Pierre Bastiat died in 1810, leaving Frédéric an orphan. He was taken in by his paternal grandfather and his maiden aunt, Justine Bastiat.[2] He attended a school in Bayonne, but his aunt thought poorly of it and so enrolled him in Saint-Sever. At 17, he left school at Sorèze to work for his uncle in his family’s export business. It was the same firm where his father had been a partner. Economist Thomas DiLorenzo suggests that this experience was crucial to Bastiat’s later work since it allowed young Frédéric to acquire first-hand knowledge of how regulation can affect markets.[3] Sheldon Richman notes that “he came of age during the Napoleonic wars, with their extensive government intervention in economic affairs.”[4]

Bastiat began to develop an intellectual interest. He no longer wished to work with his uncle and dreamed of going to Paris for formal studies. This dream never came true as his grandfather was in poor health and wished to go to the Mugron estate. Bastiat accompanied him and took care of him. The next year, when Bastiat was 24, his grandfather died, leaving the young man the family estate, thereby providing him with the means to further his theoretical inquiries.[2] Bastiat developed intellectual interests in several areas including “philosophy, history, politics, religion, travel, poetry, political economy and biography.”[3] “After the middle-class Revolution of 1830, Bastiat became politically active and was elected justice of the peace of Mugron in 1831 and to the Council General (county-level assembly) of Landes in 1832. He was elected to the national legislative assembly after the French Revolution of 1848.”[1]

His public career as an economist began only in 1844 when his first article was published in the Journal des economistes in October of that year. It was cut short by his untimely death in 1850. Bastiat had contracted tuberculosis, probably during his tours throughout France to promote his ideas, and that illness eventually prevented him from making further speeches (particularly at the legislative assembly to which he was elected in 1848 and 1849) and took his life. In the fall of 1850, he was sent to Italy by his doctors. He first traveled Pisa, then onto Rome. On 24 December 1850, Bastiat called those with him to approach his bed. He murmured twice the words “The truth” then passed away.[2]

Bastiat’s most famous work, however, is undoubtedly The Law, originally published as a pamphlet in 1850. It defines, through development, a just system of laws and then demonstrates how such law facilitates a free society.

 

manwbagBastiat asserted that the sole purpose of government is to defend and protect the right of an individual to life, liberty, and property. From this definition, Bastiat concluded that the law cannot defend life, liberty, and property if it promotes socialist policies, which are inherently opposed to these very things. In this way, he says, the law is perverted and turned against the only things (life, liberty, and property) it is supposed to defend.[12]

He was also a strong supporter of free trade. He “was inspired by and routinely corresponded with Richard Cobden and the English Anti-Corn Law League and worked with free-trade associations in France.”[1]

In The Law, Bastiat explains that, if the privileged classes use the government for “legalized plunder”, this will encourage the lower classes to revolt or use socialist “legalized plunder” and that the correct response to both the socialists and the corporatists [crony capitalism and corporate socialism are the same] is to cease all “legalized plunder”. Bastiat also explains why his position is that the law cannot defend life, liberty, and property if it promotes socialist policies. When used to obtain “legalized plunder” for any group, he says, the law is perverted and turned against the thing it is supposed to defend.[12]

 

Dinner Talk

1. What do you learn from the Parable of the Broken Window? Why do Progressives and Socialists use the broken economy to make people dependent on them? (Hint: They get more power and votes.)

2. Bastiat writes of “legalized plunder.” In ancient American history, there was a group called Gadiantons who took over the free government and engaged in plunder. How is this a type of what governments do today? What recent examples can you give of our government engaging in “legalized plunder?”

Moral Support: President Trump Character Education Moment to Congress for Immigration Debacle: ‘No Lunch for You!’ Gives Steaks to Walter Reed Medical Center

Moral Support:

President Trump Character Education Moment to Congress for Immigration Debacle: ‘No Lunch for You!’ Gives Steaks to Walter Reed Medical Center

Trump Takes Away Congress’ Annual Ribeye ‘Picnic’, Sends Steaks To…

Andrew West

Donald Trump is a President unlike any that we have seen in our lifetimes, and for reasons that are just beyond comprehension for the career politicos who’ve only known the grooming of the Beltway.

there hasn’t ever been a Congressman Trump or Councilman Trump.

No, we got the CEO-in-Chief instead, and it has done wonders for our economy.

Now, however, another piece of the humanist in President Trump is showing through, as a debate over Congress’ ineffectual work on immigration rages.

You see, today was supposed to be the annual congressional “picnic”, which is literally just a 5-star meal served in a tent to these Washington fat cats.

Seeing the disparity between Congress’ work load and their free lunch is disheartening enough for me…can you imagine how our “America First” President felt?

Well, there’s no need to speculate, as the Commander in Chief has given us an answer.

That’s right:  cancelled.  When asked why, the President gave a very blue collar answer.

As the immigration debacle looms large over the halls of Congress, President Donald Trump decided to scrap the lawmakers’ annual congressional picnic at the White House because it just didn’t feel “right.”

“I was just walking over to the Oval Office and I said, ‘You know, it doesn’t feel right to have a picnic for Congress when we’re working on doing something very important,’” Trump said Wednesday, according to Politico. “It didn’t feel exactly right to me.”

Wasting food would have only added insult to injury, so the President did what any MAGA-hat-wearing populist POTUS would do:  He sent all those ridiculous ribeye steaks over to Walter Reed.

All the food will be served Friday for lunch at Walter Reed National Military Medical Center, according to a report from Bloomberg News. The food will be given to patients, caregivers, and employees at the Warrior and Family Center in Bethesda, Maryland.

“All perishables donated to Walter Reed. Non perishables to be repurposed for future events,” Stephanie Grisham, spokeswoman for first lady Melania Trump, said

Biblical Parenting: Why Fathers Mentoring Young Adults, Imparting Biblical Values, is Vital to their Future

Biblical Parenting:

Why Fathers Mentoring Young Adults, Imparting Biblical Values, is Vital to their Future

 

Dieter F. Uchtdorf

gospel-father-mentorHave you ever opened a box of parts, pulled out the assembly instructions, and thought, “This doesn’t make any sense at all”?

Sometimes, despite our best intentions and inner confidence, we pull out a part and ask, “What is that for?” or “How does that fit?”

Our frustration grows as we look at the box and notice a disclaimer that says, “Assembly required—ages 8 and up.” Because we still don’t have a clue, this does not boost our confidence or our self-esteem.

Sometimes we have a similar experience with the gospel. As we look at some part of it, we may scratch our heads and wonder what that part is for. Or as we examine another part, we may realize that even after trying hard to fully understand, we just can’t figure out why that part was included.

Our Heavenly Father Is Our Mentor

Fortunately, our Heavenly Father has given us wonderful instructions for structuring our lives and putting together our best selves. Those instructions work regardless of our age or circumstance. He has given us the gospel and the Church of Jesus Christ. He has given us the plan of redemption, the plan of salvation, even the plan of happiness. He has not left us alone with all the uncertainties or challenges of life, saying, “Here you go. Good luck. Figure it out.”

holyspiritgiftIf we will only be patient and look with a humble heart and an open mind, we will find that God has given us many tools to better understand His comprehensive instructions for our happiness in life:

  • He has given us the priceless gift of the Holy Ghost, which has the potential to be our personal, heavenly tutor as we study the word of God and attempt to bring our thoughts and actions into alignment with His word.
  • He has given us 24/7 access to Him through prayers of faith and supplications of real intent.
  • He has given us modern-day apostles and prophets, who reveal the word of God in our day and have the authority to bind or seal on earth and in heaven.
  • He has restored His Church—an organization of believers who work together to help one another as they work out their salvation with fear, trembling, and unparalleled joy.1
  • He has given us the holy scriptures—His written word to us.
  • He has given myriad tools of modern technology to help us in our walk of discipleship. Many of these marvelous instruments can be found at LDS.org.

Why has our Heavenly Father given us so much help? Because He loves us. And because, as He said of Himself, “This is my work and my glory—to bring to pass the immortality and eternal life of man.”2

In other words, Heavenly Father is our God, and God is a mentor to us.

Our Father in Heaven knows His children’s needs better than anyone else. It is His work and glory to help us at every turn, giving us marvelous temporal and spiritual resources to help us on our path to return to Him.

Every Father Is a Mentor

father-teaching-son-mirrorIn some parts of the world, fathers are honored by families and society in the month of June. It is always good to honor and respect our parents. Fathers do many good things for their families and have many admirable attributes. Two of the most important roles fathers have in the lives of their children are those of being a good example and a mentor. Fathers do more than tell their children what is right or wrong; they do much more than toss a manual at them and expect them to figure out life for themselves.

Fathers mentor their precious children and show by their good example the way an honest life is lived. Fathers do not leave their children alone but rush to their aid, helping them to their feet whenever they stumble. And sometimes when wisdom suggests, fathers allow their children to struggle, realizing that this may be the best way for them to learn.

We Are All Mentors

fathermentoringWhile earthly fathers do this for their own children, the spirit of mentoring is something we need to offer all of God’s children, regardless of age, location, or circumstance. Remember, God’s children are our brothers and sisters; we are all of the same eternal family.

In this sense, let us all be mentors—eager to reach out and help one another to become our best selves. Because we are God’s offspring, we do have the potential to become like Him. Loving God and our fellowmen, keeping God’s commandments, and following Christ’s example are the straight, narrow, and joyful path back into the presence of our heavenly parents.

If the God of the universe cares so much about us that He is a mentor to us, perhaps we too can reach out to our fellowmen, regardless of their color, race, socioeconomic circumstances, language, or religion. Let us become inspired mentors and bless the lives of others—not only our own children but also all of God’s children throughout the world.

How you can help with Mentoring Young Adults, Imparting Biblical Family Values

Parenting: Teaching Justice and Mercy

Dinner Topics for Tuesday

Teaching Justice and Mercy

June Value: Justice and Mercy, Introduction and part 1

From Richard and Linda Eyre

 

family3-silhouettekeyObedience to law, fairness in work and play. An understanding of natural consequences and the law of the harvest. A grasp of mercy and forgiveness and an understanding of the futility (and bitter poison) of carrying a grudge.

Sample Method for Preschool Age: Turn Taking

Begin to establish the idea of fairness. One of the first words that toddlers should learn is turn. Two year olds (and even pre-two’s) can understand this most basic form of sharing. Help them to take a short turn with a toy and then say, “Jamie’s turn,” as they pass it to the other child. Then help them to watch and wait for a moment until it is their turn again.

Praise them generously every time they give a turn to the other child. As mentioned earlier, some sort of timing device makes “turns” work better. Use an oven clock or egg timer to help small children take turns of two or three minutes. Explain that equal time is fair.

Sample Method of Elementary Age: The Sun and Cloud Game

This will help younger elementary-age children see that they can make themselves happy or miserable depending on their ability to repent and to forgive. Cut a yellow sun and a black cloud out of construction paper, along with two stick men or figures labeled “Billy” and “Eddy.” Set Billy and Eddy on a table or on the floor and tell the following situations. Have the children put the sun over the head of the child who will be made happy by his actions and the cloud over the child whose actions will make him sad.

  • A boy trips Eddy at school. Eddy is mad at the boy all day and keeps looking for a way to get even. (cloud)
  • Billy opens his sister’s drawer and takes some of her pencils. Then he feels badly about it and brings them back and says he is sorry. (sun)
  • Eddy gets hit in the back by a ball another boy throws. It hurts for a minute and Eddy feels mad, but then he gets over it and tells the other boy he’s okay and he knows the other boy didn’t mean to do it. (sun)
  • Billy leaves his mother’s boots outside, and the dog chews one of them up. No one knows he was the one who left the boots out there, so he keeps it as a secret and doesn’t repent or tell anyone. (cloud)
  • And so on — make up your own.

Sample Method for Adolescents: Discussion: Accepting Justice, Giving Mercy:

This will help older adolescents see the importance of both values and the relationship between the two. At an appropriate time ask older adolescents which they would rather receive — justice or mercy. Try to evolve this into a discussion where you are able to understand together that justice is something we should all be prepared to accept — for justice will always come, in some form, sooner or later. It is the law of the harvest and of cause and effect. Discuss the following quote by Emerson:

“Cause and effect are two sides of one fact. Every secret is told, every crime is punished. Every virtue is rewarded, every wrong is redressed, silence and certainty . . . cause and effect, means and ends, seed and fruit, cannot be severed; for the effect already blooms in the cause, the end pre-exists in the means, the fruit in the seed.”

After discussing justice, turn to mercy. Explain that while we should accept justice, we should try to give mercy. Do not be interested in making others “pay” for their mistakes. Do not hold grudges or carry a chip on our shoulder. Discuss how these tendencies make us vindictive and vengeful and cause us to poison ourselves and our outlook.

Judeo-Christian Culture: Daily Bread 7—Small and Simple Things, Addiction Prevention

Judeo-Christian Culture:

Daily Bread 7—Small and Simple Things, Addiction Prevention

Small and Simple Things

Dallin H. Oaks

 

7) Small Acts of Disobedience, Bad Habits

Similarly, even small acts of disobedience or minor failures to follow righteous practices can draw us down toward an outcome we have been warned to avoid. The Word of Wisdom provides an example of this. Likely the effect on the body of one cigarette or one drink of alcohol or one dose of another drug cannot be measured. But over time, the effect is powerful and may be irreversible.