Evolutions of Thought

Shortly before his passing, Steve Jobs shared his thoughts regarding religion and death, “I like to believe there’s an afterlife. I like to believe the accumulated wisdom doesn't just disappear when you die, but somehow it endures.”[1] Aristotle hoped as much while he sought and taught truth and wisdom. He and his team were more distinctly philosophers than scientists. However, his Physics left an enduring foundation for modern science. Galileo and his contemporaries emerged from the dark ages and for the first time in history separated mathematical quantification from philosophy, creating separate and distinct studies of thought. The necessary separation of religion and science during the Renaissance allowed for a greater breadth and depth study of the sciences, independent of the coercive powers of the church. Today, as the 500-year battle between science and religion gradually subdues, we may find that empirical science is merging with philosophy and religion once again, but this time they may compliment and give evidence one to the other.

The very essence of science is the study of cause and effect in nature and since science builds from what is known before, it is vital that we study from the Ancient Greeks in order to fully understand modern science.[2] Heidegger boldly stated, “Without Aristotle’s Physics, there would have been no Galileo.”[3] Aristotle based his science upon the natural world around him. He studied things as they are and appear. His study of nature was a search for “causes” and assumed that everything is exactly the way we observe it. His writings are philosophical and easily integrated into religious theory. The early Christians felt his approach to the study of nature fit very well with Christianity. “The idea that every organism is beautifully crafted for a particular function…in the grand scheme of nature certainly leads to the thought that all this has been designed by somebody.”[4] As a result, Aristotle’s physics stood as the irrefutable authority for nearly two thousand years.

Although Aristotle’s contemporaries may have ventured upon the path to Modern Science, Aristotle remained true to a holistic philosophy and believed that everything in nature followed a natural continuity, meaning that finite indivisible bodies did not exist. He believed “a line cannot be made of points, if the line is continuous and the point indivisible”.[5] Aristotle refuted Zeno’s paradox of the flying arrow that states for an object to be in motion, it must change place and therefore a flying arrow stands still in the instants, but moves from place to place. Zenos says that if everything is always at rest when it is at a place equal to it, while what is changing place is always doing so in the now, the flying arrow is motionless. Aristotle denied that a line could be composed of many finite points or that time is composed of many infinite “nows”. His holistic approach allowed him only to see things as they are, such as an arrow floating through the air in a continuous motion or time passing in a continuous flow. Unlike Zenos and later, Galileo, he could not separate motion or time into parts.

Aristotelian philosophy did not take into consideration serious empirical experimentation. Though it boasted of a broad sense of nature, it was without substantial quantitative determinations. In order for a real breakthrough in science, it would be necessary for science to separate from philosophy. Two thousand years after Aristotle, the renaissance brought new thought and with it a new dimension of mathematical science. Where Aristotelians embraced his philosophical and holistic view of nature, brave new minds separated the mechanics of physics from the philosophy, at the perils of facing The Inquisition. Galileo, who consequently passed his last nine years in house arrest, was the most influential and known as the Father of Modern Science.[6]

Knowledge builds upon knowledge and Galileo depended upon Aristotle’s foundations for a starting point, of which he could build. He refuted Aristotle’s statement that a line cannot be composed of an infinite quantity of finite points. He explains that a single point can be understood to be equal to a line. In the diagram below Galileo shows two equal surfaces and two bodies and how they will “go continually and equally diminishing during the same time…until finally the surfaces and the solids terminate their preceding perpetual equality by one solid and one surface becoming a very long line and [the other] solid and the other surface [becoming] a single point.”[7]

In the proof below, find the semi-circle AFB, the rectangular ADEB and the triangle CDE. Now imagine that they are spinning on their axis CF. The semi-circle becomes a soup bowl, the rectangle becomes a cylinder and the triangle becomes a cone. Now, in your mind, remove the cylinder, leaving the bowl and the cone in place.

Galileo next proves that the volume of the bowl is equal to the cone by first drawing a plane parallel to the top of the bowl and placing it at DE. As it is moved up through line GN, it cuts the bowl at points G. I. O. and N. and the cone at points H. and L. Galileo explains,

“This leaves the part of the cone CHL always equal to the part of the [bowl] whose cross section is represented by the ‘triangles’ GAI and BON…[as a result,] the plane at any level, provided that it is parallel to the base, or circle of diameter DE, always makes the two solids equal; that is, the part of the cone CHL and the upper part of the [bowl]. Likewise it makes equal the two surfaces that are the bases of those solids; that is, the washer and the circle HL.”[8]

As the plane moves up and gradually diminishes the area of the solids equally, it leaves a point at both the top of the cone at C and the circumference of the bowl, thereby making each of them now equal to a single point. As it turns out, Zenos was not far from the path of modern science since its path diverged from holistic philosophy to the separation of things into distinct separate parts.

            Galileo’s empirical studies led the world through an explosion of discovery. One of the most important achievements was his application of mathematics to the natural phenomena. He greatly influenced Newton and later, Einstein.

Whether we are still in the era of modern science or in the post-modern era, even now, we know that knowledge builds upon knowledge. It appears that philosophy and science are merging once again as in Aristotle’s day. Darwinism may be abroad in the land, nevertheless, many scientists are leaning toward philosophical ideas, such as Intelligent Design. Sir Arthur Eddington implies philosophical inquiry when he states, “We used to think that if we knew one, we knew two, because one and one are two. We are finding that we must learn a great deal more about 'and'.”[9] Galileo expounded upon the numeric values, but it is Aristotle that teaches us to expound upon the “and”. John Lewis, a renowned scientist and advisor to the European and NASA space programs, brings science and theological philosophy together, “The Universe is God’s Handiwork; therefore, if the scriptures are God’s handiwork and the universe is God’s handiwork then science and religion represent two independent witnesses of the creation.”[10]

Today, with an array of epistemological avenues such as Aristotle’s philosophical reasoning, Galileo’s proofs, and God’s revelation, our world is heading for another grand explosion of discovery. The diversity of thought in the scientific and philosophical views provides distinct evidence, but when examined together they compliment each other and furnish a holistic panorama of truth. Precisely, as wisdom from Aristotle and Galileo is secure within the foundation of Western Thought, the wisdom of Steve Jobs is far from disappearing. Perhaps this realization led Jobs to ponder the melding of science and metaphysics when he commented on the existence of an after-life. “Maybe that's why,” says Steve, “I didn't like putting on/off switches on Apple devices.”[11]

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[1] Walter Isaacson, Jobs' Biography: Thoughts On Life, Death And Apple, http://www.npr.org/2011/10/25/141653658/steve-jobs-a-computer-icon-on-life-death-and-apple, October 2011

[2] Aristotle’s Physics, translated by Joe Sachs, (New Jersey: Rutgers University Press, 2011), 1, punctuation is updated.

[3]  Martin Heidegger, The Principle of Reason, trans. Reginald Lilly, (Indiana University Press, 1991), 62-63

[4] Michael Fowler, Aristotle, http://galileo.phys.virginia.edu/classes/109N/lectures/aristot2.html, September 2008

[5] Aristotle’s Physics, translated by Joe Sachs, (New Jersey: Rutgers University Press, 2011), 147

[6] Einstein writes, "Propositions arrived at by purely logical means are completely empty as regards reality. Because Galileo realized this, and particularly because he drummed it into the scientific world, he is the father of modern physics—indeed, of modern science altogether,” Einstein, Albert, Ideas and Opinions, translated by Sonja Bargmann. (London: Crown Publishers, 1954), 271

[7] Galileo Galilei, Two New Sciences, translated by Stillman Drake, (Toronto: Wall & Emerson, Inc., 1989), 35-37

[8] Galileo Galilei, Two New Sciences, translated by Stillman Drake, (Toronto: Wall & Emerson, Inc., 1989), 35-37

[9] A. L. Mackay, A Dictionary of Scientific Quotations, (Bristol and Philadelphia: Institute of Physics Publishing, 1991), 79

[10] LDS Church, Our Divine Creator: John S. Lewis, https://lds.org/pages/we-lived-with-god?lang=eng, 2011

[11] Walter Isaacson, Jobs' Biography: Thoughts On Life, Death And Apple, http://www.npr.org/2011/10/25/141653658/steve-jobs-a-computer-icon-on-life-death-and-apple, October 2011

Education Reform and Ancient Chinese Secrets

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 States across the nation are scrambling to solve the prevalent problem of the achievement gap in schools. Utah business leaders cry out to the “village” for help. “If we want Utah to stay competitive, business leaders believe raising the education level for all kids is key.”[1] The Connecticut Coalition for Achievement Now recognizes that the gaps are steadily growing. Director Jennifer Alexander states, “We’ve got to do something to fix these numbers,” adding that it will take “bold reforms and bold leadership.”[2] From ever-increasing performance awards to ever-increasing numbers of teacher’s aids, school districts implement dozens of programs designed to increase achievement. Experience shows that student achievement has declined over the past several decades and yet society continues to implement new programs and technology to solve these issues. Solutions lie not in complicated plans and reforms, but in the ideas we glean from an array of great literature and histories. These teachings are available to any at a small price compared to the current plan of costly programs. As we look to the past, we remedy the present. I propose we delve into some ancient Chinese secrets and ask Lao Tzu and Confucius to consider the remedy of today’s educational ills.

It would be efficacious to understand the underlying premise of their teachings. Living in an immoral and degenerate society, both Lao Tzu and Confucius[3] recognized the urgency for reform, not from the top-down, but from deep within the individual. In a sagacious manner, they counseled their people to return to the Way (Tao) of the ancients. Lao Tzu gracefully describes this return to Tao: 

Hold on to the Tao of old in order to master the
Things of the present.
From this, one may know
the primeval beginning(of the universe).
This is called the bond of Tao.[4] 

In the literal translation, bond refers to “a thread” and indicates discipline or principle, thus, the actual study and lifestyle of Tao is its fundamental concept. The authors of Tao devoted their lives to promote the Way as a panacea for societal corruption. Lao Tzu describes that the action of the Tao is to perpetually return to it, suggesting that human nature inherently and eventually pulls us away if we are not careful to check ourselves: 

Reversion is the action of Tao.
Weakness is the function of Tao.
All things in the world come from being.
And being comes from non-being.[5] 

Lao Tzu’s two basic concepts underlying the Tao are the non-being and the being. Both are not without the other and come from each other. For example, imagine a clay pot. The usefulness of the pot is not found in the clay, but in the emptiness. The non-being is to the emptiness of the pot as the being is to the clay. Non-being suggests a state of calmness, an absolute peacefulness and purity of mind. It may be that being implies a soul empty of worldly cares and primed for the Tao. If so, then the non-being could be those virtues that fill the soul.

Invariably existing before heaven and earth, the eternal Tao is without beginning or end and operates in a manner corresponding to irrefutable laws and principles. One of Tao’s earliest commentators, Han Fei Tzu states that, “Tao is that by which all things become what they are.”[6]  Here, the key word is become and hints of transformation. Tao provides a coarse of action by which we both prime and fill our waiting and ready soul with virtue (te).

Supposing that our Chinese sages were correct and that Tao is foundational to all learning, then I propose that our educational reform take the direction of the Way. According to Confucius, learning pertains to one’s actual conduct first before the acquisition of academic knowledge. He believes that learning is a mixture of scholarly studies, which he calls cultural refinement built upon native substance, which is the moral character that is learned in early childhood. In other words, a student must bring with him a foundation of virtue before he can add to it academic scholarship. Confucius maintains that a man becomes a gentleman, a possessor of Goodness, “Only when culture and native substance are perfectly mixed and balanced.”[7] What virtues do our children learn outside the home and away from the family?

Commentator Wang Shu[8] compared the education of his day with that of the ancients, “The primary focus of students in ancient times was to cultivate themselves by being meticulous in speech and careful in action, rather than merely memorizing, reciting, and composing texts…Students nowadays, on the other hand, devote themselves exclusively to memorizing, reciting and composing texts with the sole purpose of passing the civil service exams and obtaining official positions. Very few of them never get around to paying careful attention to their actual behavior or speech. Perhaps this is why they pale in comparison to the ancients.” I find it very interesting that Wang Shu wrote this in the fifteenth century and it is still extraordinarily applicable to our day, over 500 years later.

The universal call for academic achievement seems to be to get the students to achieve scholastically. This process of enticing students to learn often requires incentives, rewards and external motivation. The dictionary enlightens us to the true meaning of educate, which means “to draw forth”.[9]  A teacher cannot educate, but can only help a student educate himself or “draw forth” what is already there. As our Chinese sages see it, the only way is to teach those who have the desire to learn. That desire is nurtured more abundantly as children are taught the Way at the feet of a loving and firm parent. Only then do they go on to seek higher learning with great desire and accountability. Confucius spoke of the great responsibility of the student to learn. He suggests that the teacher require great inner desire on the part of the student, “I will not open the door for a mind that is not already striving to understand, nor will I provide words to a tongue that is not already struggling to speak. If I hold up one corner of a problem, and the student cannot come back to me with the other three, I will not attempt to instruct him again.”[10]

Ultimately parents are the real solution to education reform as they carry the weighty obligation to teach virtue to their children. Confucius teaches the best order for learning the Tao, “Those who are born understanding [the Way] are the best; those who come to understand it through learning are second. Those who find it difficult to understand and yet persist in their studies come next. People who find it difficult to understand but do not even try to learn are the worst of all.”[11]

The inertia of our current path of education with its reforms and programs will be a difficult one to break. States will do well to learn from the ancient Chinese sages. Instead of pushing and even coercing students to achieve through extrinsic rewards, they ought to allow parents to assume the duty of teaching virtue to their children before sending them to the schools. Parents hold the very key to change as they begin to understand the power of Tao in rearing their growing children. No educational program can compete with the simple and ideal foundation of learning virtue first at home and in all aspects of life.   

[1] Richard Platt, Leaders say 'village' mentality is key to educational success, http://www.ksl.com/index.php?nid=690&sid=15808814&title=leaders-say-village-mentality-is-key-to-educational-success, June 2011 

[2] Abbe Smith, Connecticut students show little progress on Nation's Report Card, http://www.registercitizen.com/articles/2011/11/02/news/doc4eb1ec0c42687228221092.txt, November 2011 

[3] Both sages lived in the sixth century BC. 

[4] The Way of Lao Tzu: Tao-te Ching, translated by Wing-Tsit Chan, (New Jersey: Prentice Hall, 1963), chapter 14, pg. 124 (The comma added on the third line was added for reading comprehension.) 

[5] Ibid, chapter 40, pg 173

[6] The Way of Lao Tzu: Tao-te Ching, translated by Wing-Tsit Chan, (New Jersey: Prentice Hall, 1963), 7 

[7] Confucius, Analects, translated by Edward Slingerland, (Indianapolis/Cambridge: Hackett Publishing Company, 2003), 6.18, pg. 59 

[8] A virtuous and effective minister of the Ming Dynasty who believed in the “essential unity of knowledge and action, with action being the natural unfolding of any sort of true knowledge, as well as in his assertion that the purpose of learning is realized in words and actions, rather than empty speculation.” (Edward Slingerland)

[9] The Compact Edition of the Oxford English Dictionary, (New York: Oxford University Press, 1980), 833

[10] Confucius, Analects, translated by Edward Slingerland, (Indianapolis/Cambridge: Hackett Publishing Company, 2003), 7.8, pg. 66

[11] Ibid, 16.9, pg. 196

In Force For Everyone, or Not?

There is a law in the universe that brings happiness or misery depending upon the adherence to that law. The law is that all things in our lives must be in order or at least reaching out to order—all things spiritually, mentally, emotionally, etc. When it is so, we find happiness and when it is not we are on the path to misery.

In my scripture reading today I came upon a scripture that makes me think of the Humanist Manifesto (the humanists do not believe in the universal laws of right and wrong, among other things). Many, including the humanists, do not want to acknowledge laws because they believe everything is relative to individual beings and situations. What do you think? Do you think that laws can change for every individual according to their own situation or are these laws straight forward for any and all?

The scripture I was aluding to above is 2 Nephi 2:13 and it says, "And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And if these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away."

While talking with our family this morning, I shared this scripture, of which is talking particularly about the law of the Atonement for salvation, but includes all the other laws of truth (laws of the universe). We talked of our family problem at hand, of going to bed late and waking up late and how this scripture related to it. It was a fascinating discussion of the old Franklin adage, "Early to bed, early to rise, makes a man healthy, wealthy and wise." and the scripture in D&C of retiring early to our beds and waking early that our minds will be invigorated. We decided that if the law is practiced, we will indeed be strengthened in our desire to wake on time.

My opinion is that all laws are in force for everyone, no matter their situation in life and that when the laws are obeyed to a certain degree, there is happiness to a certain degree, always in proportionate amounts. What is your opinion? What are your experiences with universal law/s?

Educating Oneself is the best way for us

Today eleven-year-old Edie pushed herself to write a required paper for her shakespeare class in the commonwealth school. It was a refreshing scene to watch as she quickly and obediently went through her jobs so she could have time to write. She used examples from our home life and from the current book we are reading together, Little Women, in order to articulate the principle that being a good example is key to being a good leader. She wrote all twenty lines in beautiful cursive and was very attentive to spelling correctly.

Just one year ago, we were bombarded with caustic remarks filled with fear and anger as our loved ones were in complete disagreement with how we were educating our children. At one point, one family member tried to help by encouraging Edie to read often with her to make sure she was getting her schooling in. I was aware of this family member's intense fear that our children might not learn to read and write or have the necessary social skills to function in society. Thus, I humored her and let the activity go on. At first it seemed okay, however as time passed I noticed some changes in Edie and her younger sister, Hannah. Instead of educating themselves throughout the morning and afternoon like before, they seemed to wait around until it was reading-practice time in the afternoon. They sat by the window almost frozen for long periods of time as if by doing so, they would speed up the time. Their normal activities of work and play became boring and cumbersome. After praying and seeking guidance, I felt it was necessary to quit the reading sessions and return to our normal routine of hard work in the home and freedom to educate on their own. It took a long while to return to our old and good ways. Again, I am convinced that formal academic structure is not right for our young children until they have reached the age Edie is now. Today at the age of eleven, she became the propelling factor in her education as she poured out her best effort to express what she knows about being a leader.

Civil Rights Bill of 1875: Antidote to Slavery or Freedom?

James T. Rapier’s speech to Congress in support of the Civil Rights Bill of 1875 suggested that the supposedly republican nation ought to practice what it preaches. Written into the Constitution’s Fourteenth amendment is the provision that all people born or naturalized in the United States are citizens of the country and the state. Rapier expected that all African Americans be treated as ordinary citizens, but instead they were treated as the lowest of the low such as in a Caste System. Some of his arguments were that freedom cannot be divided between being free and being a slave and that inferiority is maintained by suppression of quality education and that the dark color of skin constitutes a crime in the minds of the white men.
First, the Alabaman Senator argued that man cannot be half free and half slave. He questioned why, in America, can he enjoy political rights while being denied civil ones. He was protected while in Congress, but not on the road to get to Congress. He could “legislate for a free people, while his own chains of slavery [hung] about him.” Ratification of the Civil Rights bill would allow him and his race to be completely free from discrimination and the “half-time” slavery, or so it seems.
The distance between the educated white and the suppression of quality education perpetuated inferiority of race for the African Americans. Rapier noted that the colored man was “cut off from every avenue that [lead] to the higher grounds of intelligence and usefulness and then [was] challenged…to a contest upon the highway of life to decide the question of superiority of race.” In Rapier’s experience he “always found more prejudice existing in the breast of men who [had] feeble minds and [were] conscious of it, than in the breast of those who [had] towering intellects and [were] aware of it.” His cry was for equal opportunity in seeking and obtaining higher education.
Rapier contests that the African American was accused with the crime of color. He questioned Congress if they had ever reflected that this was “the only Christian country where a poor, finite man must be held responsible for the crimes of the infinite God whom they profess to worship,” the crime of color. According to the majority of the white men, the color of the skin was the determining factor that kept men inferior intellectually and morally.
To sum up, Rapier was an advocate of the Civil Rights Bill that resulted in the endeavor to regulate the conduct of individuals and to compel private businesses to accept all people without discrimination. The bill was in force for eight years before it became unconstitutional.
What do you think? Was Rapier right?

Altruism: Help or Hinder?

“[The] old people felt rich because they were free”, and “we are poor in spirit because we are not free”, was the cry of Clyde Warrior of the Ponca tribe in 1967. He draws a distinction between those Native Americans before the addition of government assistance and those of today who are the casualties in the thrall of government social programs. As a result, his people have lost the ability to be industrious and responsible and furthermore have turned to crime, alcohol and self-destructive acts. Warrior proposes a solution in three parts; that the Native Americans demonstrate their competence, exercise free choice and learn through their own mistakes.

First Warrior suggests that his people demonstrate their competence through exertion and effort. They must have the responsibility in the ultimate sense of the word or they fall to the incompetent pit of hopelessness. Warrior declares, “Our children are learning that their people are not worthy and thus that they individually are not worthy.” Those who feel unworthy turn to self-destructive acts. Work and industry set the stage for realizing achievement. As the individual performs and completes worthy tasks he gains a strong sense of personal adequacy and competence.

Secondly, the Native Indians ought to be free men and exercise their right to choose. To choose is to have power. How they will make their living, raise their children, or how they will improve their communities and situations will be up to them. Similar to the first proposal, responsibility coupled with free choice will aid them to be prosperous and industrious to the degree that will help them to be free.

Finally, with competence and the freedom to choose come the inevitable consequences of failure. Warrior advocates a people who can make their own mistakes and learn from them as a process to success and freedom. He says, “Failures must be Indian experiences because only then will Indians understand why a program failed and not blame themselves for some personal inadequacy. A better program built upon the failure of an old program is the path of progress.” Wisdom is gained through mistakes.

Warrior’s solution to the Native American social ills is not found in more government assistant programs. It cannot be resolved by others, but must be determined by the Native Americans themselves. Through their experimenting upon competence, their freedom to choose and profiting by their own mistakes, will they eventually ascertain what is needed to help their own circumstances and their communities. The order of Warrior’s solution begs the question if profiting from mistakes ought not to be the first part of the solution. Can our society allow the Native Americans to make mistakes and profit by them? Are we too altruistic to allow that kind of freedom and growth?

Church and State: Separation or Protection?

Emily and Isaac Arnott are engaged to be married the first week in May 2011!

Visit Original Fast Foods

Our Christmas Letter 2010

From David's memoirs:

I was reflecting on life and how quickly it passes by. (I reflect much more since Julie and I celebrated our 20th anniversary in Europe studying the art and architecture of Paris, Rome, and Florence. We see things so differently now and look for meaning in all that we observe.)



I realized that Christmas is a touchstone that allows us to reflect and re-evaluate who we are and where we are going and at times how fast we are arriving. I figure that most of us will enjoy about 50 to 60 Christmases. We will have more but we will enjoy about that many. A few on the front end we did not remember, spent in diapers, and didn’t have any ability to eat and enjoy the food and festivities of the season, such may be the case with a few more on the back end of our life. That leaves a few others in the middle that may not have been enjoyable due to our own bad attitudes or lack of love for others. Julie and I have spent 21 Christmas seasons together plus the Christmas season while we were engaged. Each year has been wonderful and full of treasured memories. This year has been exceptionally tender. This may be our last year with our whole family home.




Emily is moving into the realm of adulthood and is quite self-sufficient in her studies at George Wythe University. It has been a treat to have her here, as she is not able to come and visit us often.

We are not sure where Andrew will be next year at this time as he could be getting ready to leave on a mission since he has a January birthday. It seemed like last year that he was a 5 foot little kid trying to look his age but never looking tall enough or old enough. Now he is 6’2” and singing bass in the choir.

Elissa has informed us that she is moving to France to become an au pair. It seems that her time in Europe this summer did not satisfy a desire but created a passion to travel and to learn. She claims that she is going. I say that it is doubtful. Those who know Elissa will not need to hear an update.

The chance of looking at my home in 365 days from now with half the children causes me to reflect and ponder if I have taught all that they need to know to the essential things of life. Where have I spent my time in my discussions, teachings and activities? Where is my heart and my focus? I hope that next year as well as next week will find me gathering those of my family who are home around me and teaching of the matchless love of our savior, of his infinite goodness, of his perfect plan.


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As for the year to come- I will still have much to do with each child. Emily will still need guidance in life and in college (or at least she will still have the grace to ask my opinion even if she does not need it.



Andrew and I will still fix things together and work on projects. Elissa, Andrew and I will still go on epic mountain bike adventures; we may even be joined by Erica a bit more this year. Erica will still be reading and asking me questions about life. I will still count on Edie to look like a princess but attack me when I least expect it like a ninja. Hannah will still keep me on schedule and continue to rule the world from her point of view.



Through all of this, we will continue to draw closer to the Lord and seek to do his will in all that we do.



Photos: 1) Edie and Hannah playing with the Lionel train under the Christmas Tree. 2) Julie and Dave on Ponte Vecchio in Florence, Italy--June 2010. 3) Our family's visit to see Emily at university. 4) Emily with her very special friend, Isaac Arnott in December 2010. 5) Andrew, David and Elissa up in the Brian Head mountain area--Cedar City. 6) Another family picture during our visit to see Emily at George Wythe University.

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How to Raise Boys Who Read

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Focusing on the reading gap between girls and boys is not the most effective topic in this incredible article. However, I especially was drawn to the eye-opening and deplorable environment that society is dishing out to our young boys in the way of "gross-out" books and highly addicting video games.

Understanding and Partaking in the Atonement of Jesus Christ (Talk given during Easter)

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This season we celebrate that Christ has overcome the world, He has fulfilled his divine mission to redeem His people from Spiritual and Physical death. That fateful night in the Olive Grove at the Garden of Gethsemane He took upon Himself the sins of the world--He took upon him all our infirmities, our pain and sorrows in the past, the present and the future that he might "know according to the flesh how to succor his people according to their infirmities." This single act is our key to our salvation. It is only through his atonement that we can overcome our sin and to overcome all things in this life and to become clean to enter into our Father's Kingdom.

I have thought of three things that can help us understand and partake in the Atonement of Jesus Christ.

1. We must first attain knowledge of Him-come to know Him.
2. We must exercise faith in Him.
3. We must become Humble

First, We must come to know Him. Our ability to overcome all things depends greatly on our effort to know the Savior, of His mission, of His teachings, of our relationship with Him, and ultimately of his redeeming Atonement. John tells us of the danger that comes of not knowing Him. He writes, "He was in the world and the world was made by him, and the world knew him not. He came unto his own (meaning the Jews) and his own received him not. (Now, here is the truth that will exalt us) But as many as received him (says John) to them gave he the power to become the sons of God, even to them that believe on his name."

Leo Tolstoy said it simply when he penned the words in a conversation between two characters of his book, War and Peace. Omen teaches Pierre the reason for his unhappiness, "[Pierre], you know him not, and that is why you are unhappy."

James E. Faust said, "Our salvation depends on believing in and accepting the Atonement. Such acceptance requires a continual effort to understand it more fully."

Hermano Juarez of the Spanish Branch is a great example of coming to know Christ. One day I needed to pick up something from his home and when I knocked on the door, his wife, Celia, opened the door wide to invite me in. A wondrous scene was before my eyes as I looked at Hermano Juarez sitting there on his couch with both his scriptures open on the coffee table before him. In addition to those where his reading glasses, his sunday school student manual and a few other books, including the Liahona, the church magazine in Spanish, all wide open to his studious mind. I was impressed and touched by his example. His calling was not a teacher of Sunday School, nor was he a leader in an organization, he was simply the president of a Sunday school class who welcomes students and calls someone to say the prayers. I came away from that humble home knowing that Hermano Juarez was anxiously engaged in getting to know the Savior.

As we more fully come to know Christ we can more readily:

Exercise faith in Him

Nephi reminded his older brothers that the Lord could do all things if they would but have faith. While traveling from Jerusalem into the wilderness, Laman and Lemuel along with two daughters and two sons of Ishmael become rebellious and desired to return to Jerusalem. Nephi was grieved. He asked them, "How is it that ye have forgotten that the Lord is able to do all things according to his will, for the children of men, if it so be that they exercise faith in him? [Then Nephi exhorts his brethren], Wherefore, let us be faithful to him."

I would like tot share an experience with you about faith. This past summer our family went with Grandpa Tibbets to the Uintah Wilderness on a backpacking trip. The trail is located in the southern part of the range in the Garfield Basin. The mountains are breathtakingly beautiful. The name Rocky Mountains surely had to have originated in this part of the series because there is no trail that I can think of between the Sierra Madres in California and the Sawtooths in Idaho to the Wind Rivers in Wyoming that have such huge boulders right on the trail. Sometimes it doesn't even seem like a trail because of the abundance of rocks. Our hike was 10 miles long and we were on our way out. It was a beautiful sunny morning. We felt invigorated after a hearty meal of instant oatmeal and hot chocolate. I stayed back with my father walking his pace to keep him company. It was sweet to hear the stories of his youth and about the first times he backpacked along this trail some forty years before. At lunchtime we found that the others had stopped in a place called Swasey Hole to wait for us. After a delicious lunch of bagels and cheese, we proceeded forward. I again stayed back with my father as the children and David proceeded ahead. We trod along slowly up...up...up...the switchbacks. We rested quite often to catch our breath. It was difficult for me to go that slow with such a heavy pack, but it was important that I stay with my dear father. We noticed the sky becoming a little darker. My father's expert knowledge about weather patterns suggested that there were three storm systems coming together and that it could become very dangerous as we neared the ridge of twelve thousand feet elevation. Lightening loves to strike the tops of mountains and we were coming nearer all the time to the top. This knowledge helped to push us a little faster up the trail in hopes that we could clear the top before the storm hit, but more and more my father felt that we might need to stay this side of the mountain if we were to stay alive.

Meanwhile, on the other side of the ridge, and unbeknownst to us, our children, having been informed by David about the dangers of mountain storms began to exercise faith in our Living God and to pray for us and to sing hymns. David laid down his backpack near the children and took off running back over the ridge and to the other side where he found us still trudging along. He grasped the backpack of my father's, slung it over his shoulder and encouraged us to hustle over the top as fast as we could to safety. We made it! Somewhere in the trees down below us we heard shouts of joy and clapping as our children recognized the power of God to save lives. Faith is the key essential to overcome all things.

We must become humble

We must refine ourselves and become humble, even with a broken heart and a contrite spirit. At the end of Father Lehi's life he dedicated his last moments teaching his children of the foundational doctrine of the Atonement. He instructed Jacob, "Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered." (2 Ne 2:6-7)

King Benjamin taught us why and how to obtain a broken heart and a contrite spirit. He said in those famous words: "For the natural man is an enemy to God, and has been from the fall of Adam, and will be, for ever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father."

I know that Jesus Christ atoned for our sins. He is risen and for this great act we celebrate this season. It is my prayer for us that we may without hesitation come to know Christ, exercise faith in Him and become humble. In the name of Jesus Christ. Amen.

My review of Hemingway's The Sun Also Rises

The Sun also Rises is a disagreeable book about the gloomy human conditions after WWI. I disliked the writing style, but nonetheless could feel its powerful tug on my emotions with its straight-to-the-point account. I don’t know whether Hemingway was satirical or not; whether he was making fun of the “lost generation,” as Gertrude Stein describes the post war expatriates or if he was recounting many of his own experiences as an expatriate in France and Spain. The Characters were definitely a lost generation in morals, in purpose, in relationships, in vision of the future. Nothing I have read has ever presented dialogue so shallow and meaningless.

The reader follows the characters from café to café and bar to bar in Paris all the way to Spain. The dialogue consists of such degrading topics such as adultery to prostitution, financial irresponsibility and bankruptcy to immorality and irreligion. Within the center of the plot the reader is introduced to men fighting men and women being the cause of it and women degrading men—leaving them for lack of a marital commitment.

I think what Hemingway was trying to show the world was a new existence of immorality and the easiness of life without a strict moral code. No commitments, no laws, no morals, no values had to be enforced, only a life of fun and entertainment, including plenty of wine, women and profanity. He may have hoped that by reading his novel, individuals and communities would see the pointless and empty lives fabricated by a false moral code. If that is the case, then I agree with his purpose for writing.
However much I hated this story, I see the advantage of having read about and learned lessons from “the lost generation.” It is an eye-opener to the evils that lurk in the lives of lazy, materialistic and drunken people.

Ghastly Grimy Gossip

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Mud was everywhere, but I did not see it at first, I only felt it. Arriving late at an important meeting yesterday where we were to discuss the details of Pyramid Project, I sat down with Erica, interrupting, but not intentionally, my friend who was conducting. Seeming as if I was bothering some in the room, I stated my regret in arriving late and that Erica and I had a few questions. There seemed to be some contentious feelings between me and my friend and I wasn’t quite certain where it stemmed from, thus this is the mud I am referring to in the opening sentence. I felt it, but could not see it. As the meeting continued, the feeling remained and grew heavier and yet I endeavored to remain happy and excited in order to defuse the tenseness in the air.

Just before leaving I asked my friend if she was all right and if there was anything that I had done to offend. What came next was like opening the double doors into a room filled with mire. The ooze burst through covering both of us until it was difficult to breath. She had been hurt badly by a false rumor that had been spreading throughout our circles and she was bold enough to tell me what others had said they thought I had said. It was an awful and erroneous speculation with an aim to hurt and maim relationships. Being covered with the “mire” caused me to grapple for air and words that might save our relationship. Trying to tell her it was not true was like trying to dam up the Snake River with human hands. Or as Shana Alexander once said, “Trying to squash a rumor is like trying to unring a bell.” My friend would not believe me and I let that usurp my self-control causing me to cry like a baby and leave. I got in my car and headed for home. I felt awful as an innocent victim feels when they are carted off to prison. Even more awful was the scene I had caused—in front of so many friends and their youth. On the drive home a feeling came over me to return and apologize with all my might and to try and make amends of the situation. Because of the knowledge of the truth that I had never said such a thing, I felt free and clear and this feeling boosted me on. Truth always prevails and so surely she would someday know it in her heart and that was my only assurance.

All were still there, no doubt, trying to make sense of the “mire” and the unbridled behavior of the scene I had enacted just minutes before. Sincerely and anxiously I pleaded forgiveness of all the wrong that I seemed to have caused and she took me into her arms and let me cry there for a few moments. The mud seemed to clear up and our lungs could breath fresh air again. We stood to discuss a few concerns and I left feeling more love than ever from this friend.

Mud is ugly and stifling. The Rabbi Wayne Dosick wrote of this muddy Gossip, "Gossip and slander are not victimless crimes. Words do not just dissipate into midair . . . Words can injure and damage, maim and destroy - forcefully, painfully, lastingly . . . Plans have been disrupted, deals have been lost, companies have fallen, because of idle gossip or malicious slander. Reputations have been sullied, careers have been ruined, lives have been devastated, because of cruel lies or vicious rumors . . . Your words have such power to do good or evil that they must be chosen carefully, wisely, and well."

I came away today with a firm commitment to choose my words carefully when I speak. This situation caused me to pour over all the conversations I had been engaged in previously to search for where I went wrong. The exercise revealed to me a possible root to the rancorous rumor. I had told some people that I was anxious for Erica to take more vigorous classes to get her ready for Williamsburg Academy next year. Incidentally that innocent conversation lead to the demeaning rumor stating that I said my friend’s “son was slow and that Erica would be dumbed-down in the offered Pyramid Project class.” How hurtful is that statement and yet it was not true. I reflected on the adversary’s desire to bring misery on all and how easily it can be done when we engage in scandalous hearsay. “To hearken to evil conversation is the road to wickedness,” said the anonymous one.

Cato the Elder taught, “we cannot control the evil tongues of others; but a good life enables us to disregard them.” Gossip will continue as long as humans live upon this earth. However, we have the choice to engage in it and darken the earth or we can disregard it with all our might; let it roll off our souls and into the gutter where it belongs. I resolve today to carefully choose my words and to make amends where amends must take place. I also resolve to follow Johann K. Lavater’s advice to “Never tell evil of a man, if you do not know it for certainty, and if you know it for a certainty, then ask yourself, 'Why should I tell it?'” It has been said that when there is much good in the worst of us and plenty of bad in the best of us, then it hardly behooves any of us to talk about the rest of us. I choose today to clean up the mud whenever it comes my way, regardless of who put it there.

Whole Education vs. Abstract

Education should introduce the Greats to us and invite us to debate the most significant questions of all time, to find the meaning of life and to come face to face with the heroes that will inspire individual virtue. Tocqueville suggested that in a democracy we tend to focus on single theories; abstractions of a whole array of the greatest ideas and truths available in a whole education. The old writers are not perfect, nor are they always right, but they do make us aware of our individual imperfections as they portray human nature in a raw state. Intellectual danger lurks in our society when the university succumbs to teaching and promoting only the opinions of today's popular culture and current ideologies.

What is the Best Society?

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The best society is found where the people choose to serve God over all else. St. Matthew records the Savior’s words, “No man can serve two masters: for either he will hate the one and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” It is true that one cannot choose both. There is no golden mean in these two extremes; an individual must decide either to serve God or serve mammon. This Heavenly society could best be described in a Greek word, to kalon, which means, the beautiful. Thinking and acting beautifully in his or her service to God, would be the mode of life. Do we suppose that this will be a dull, monotonous and mechanical society? Absolutely not, situations will present themselves just as they do in today’s society, but we will respond to them in the way we were created to do as children of a royal and divine heritage.

Upon what principle should this society be based? Aristotle believed that virtue was the means to our ultimate happiness. Everything we do, he concluded, must depend on moral virtue to make its aim right. Moral virtue gives man the most stable and durable condition in which to confront all of life’s deterrents. David of the Old Testament inquires, “who shall stand in [the Lord’s] holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.” Numerous times the Lord condemns hypocrisy because it pretends to be virtuous. Hypocrisy is not being true to who we are and what we were created to be. This writer agrees that whether it is a pure heart or being true to self, virtue is the principle to base the best society owing to the fact that virtue encompasses all good qualities.

What would be the purpose for this society? Principally speaking, most all human beings wish to be happy no matter their race, culture or class. Even our Founding Fathers included happiness and the pursuit thereof, as one of the most important and attainable goals in the Declaration of Independence; they recognized happiness as one of the inalienable rights.

In addition to happiness, the purpose of this society would also be to prepare the people for the Lord’s second coming. Paul’s epistle to the Philippians teach the ancient saints to have one heart and one mind and to love and serve one another. In preparation of Christ’s second coming, the modern reader remembers Paul’s words, “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Preparation for His reign on earth and the happiness of His people are the purpose for this society.

What would be the purpose of government in such a society? Cicero said, “there is no human being of any race who, if he finds a guide, cannot attain to virtue.” In most worldly governments that I have studied, there has been not only a guide, but also institutions set up to constrain the people to be virtuous. This coercion has not created a virtuous society, but one of corruption and vice. The government of the best society would not be an oppressive government as is the norm; in fact, there would not be a government, as we know it. The governing power would be within each person as Plato described in his Republic. He explained basically that our head and our heart would rule our gut and that we could achieve full happiness in this life as we applied virtue and justice to our individual character. Cicero writes of the natural propensity for love and service to others, “For these virtues originate in our natural inclination to love our fellow-men, and this is the foundation of Justice.” As a result of each person’s integrity to his or her true being and virtuous character there is no need for a government of man.

We have just discussed that the people govern self, however, in truth there is a higher government; one that is not coercive, but is based on character. It has to do with the intense individual desire to be virtuous. That drive to obey is because of the love each has for God, their loving Heavenly Father and for his laws. Talking of this heavenly city, Augustine writes, “The laws of the most high Creator and Governor are strictly observed, for it is by Him the peace of the universe is administered.” Additionally, the people yearn to obey God’s laws because of promised heavenly blessings. “Blessings are upon the head of the just,” taught wise King Solomon.

What would God’s government look like? Unlike the worldly governments, God’s government would naturally and without coercion provide for the poor and needy. By virtue that each person was created with certain gifts, talents and abilities to act, there would be some who would lift a sad heart, some who would feed the hungry, some who would cloth the poor, etc. until all the needs of each individual were accounted for. God knows our needs and desires and although he uses His children to fulfill the needs and desires, still He grants them. Worldly riches and wealth would not be the goal of this government. The goal, in accordance with Aristotle, would be to do individually what we were created to do and do it beautifully, and in that way provide for all. Christ differentiates between worldly and heavenly matter, “Lay not up for yourselves treasures upon the earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.” Christ also teaches that we do not need to take thought for our life i.e. what to eat or what to wear or where we shall live. He knows our needs, presumably because we sincerely pray; and since He knows and that we desire it, He freely gives.

What would be the governmental powers? Isaiah prophesied of this heavenly society with Christ as the King, “And the government shall be upon His shoulder,” wrote Isaiah. The Resurrected Christ will reign in Glory as the King and Judge of the best society. Virtue will be His throne, truth will be His gospel and Love will be His governing power.

A Summary of Montesquieu's, The Spirit of Laws

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What is the proper role of government? Aristotle would say that the end of politics is happiness and the means to that end would be virtue. He believes the state exists for the sake of the individual. Machiavelli would say that the stability of the State and the Power of the Prince is the ultimate end and that we should preserve the state at every cost; the end justifies the means. Finally Montesquieu would say that the State should be a reflection of the people. In his great work, Spirit of the Laws, he describes his purpose for writing, “I do not pretend to treat of laws, but of their spirit; and as this spirit consists in the various relations which the laws may bear to different objects, it is not so much my business to follow the natural order of laws as that of these relations and objects.”

The constitution of the country, explains Montesquieu, is a reflection of what the people are. If people want to have a democracy then laws will be passed to make all property equal. If the people want government to take care of their needs then a pure democracy or socialism would be established. A perfect government is one where the nature of the people are congruent to the nature of a government and the nature of a government is in congruence with the nature of the people. Is it any wonder why the people of certain countries in Europe are content with their socialist regime where the medical, educational and other sumptuary needs are controlled? They are a people that truly want a socialized government. “The government most comfortable to nature is that which best agrees with the humour and disposition of the people in whose favour it is established.”

The Spirit of Laws is comprehensive of the many and diverse kinds of people and therefore, the many types of government that should exist for the diverse peoples. He describes that the physical laws are constant, patterned, ordered, and predictable. However, opposite are the laws that govern the intelligent. Human beings are unpredictable and subject to error. Mediocrity exists because excellence abounds; evil is present because good exists; ignorance throngs our society because intelligence reigns. Writes Montesquieu, “Particular intelligent beings are of a finite nature, and consequently liable to error…their nature requires them to be free agents. Hence they do not steadily conform to their primitive laws; and even those of their own instituting they frequently infringe.” Thus the intelligent world is not as easily governed as the physical. He proposes that each country study their people and conform the government to balance with the people.

To simplify an otherwise very complicated system, Montesquieu suggests that there be three governments and that all others can be classified into one of the three, which are: Monarchical, Republic and Despotic. Illustrating in detail, he discovers the national principle of a people and their government and explains how the national principle can only work well with the national character of the State. To clarify, Montesquieu says that virtue is only needed in a republic form of government, including a democratic republic or an aristocratic republic. “[Political] virtue, in a republic, is the love of one’s country, that is the love of equality…it is the spring with sets the republican government in motion, as honour is the spring with gives motion to monarchy.”

The early founders were heavily influenced by Montesquieu’s separation of powers. The elements of human nature was vivid in their minds and it was in their best interest to form a very limited government. The Constitutional Convention successfully implemented three separate powers of the executive, the legislative including the senate and the house, and the judicial branches of government. The making of the law would be the sole responsibility of the legislative branch; the application of the law, the judicial; and the enforcement of the law would come from the executive branch. Each, along with the people, would form a check and a balance for the purpose of keeping the government at bay and limiting the natural encroachment of powers.

The laws of education would be different in each species of government, explains Montesquieu, “in monarchies they will have honour for their object; in republics, virtue; in despotic government, fear.” What would it take to educate a noble? You would teach them that they are better than the others and it would play naturally into the vice of the human. In a republic, students must be educated to keep up the love of country, their curriculum would be one of virtue and equality.

Montesquieu warned those of a republican government of the dangers of equality. Equality should be feared if it encroaches on the necessary liberties of the people. He wrote that too little or too much equality squelches liberty. Moreover he writes that, “The misfortune of a republic is when intrigues are at an end; which happens when the people are gained by bribery and corruption; in this case they grow indifferent to public affairs, and avarice becomes their predominant passion.”

What made Montesquieu great? Montesquieu looked to history to find the examples of principles and character and their practical applications. He used logic and historicism. His detail to the elements of society, national character and principles made all the difference for the unparalleled founding of the United States.

A Response to Machiavelli's, The Prince

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Machiavelli seemed to reject the whole philosophical and theological tradition of generations past. Biblical history showed that obedience to God provided security and Divine protection wherever His children lived. Greek philosophy taught that justice was compliance with natural order. Creating and maintaining individual happiness was the purpose of the Platonic and Aristotelian State and virtue was the means to that end. In contrast to godly obedience, happiness and virtue, Machiavelli pushed aside the old belief in the gods and turned the face of the world in the direction of humanism. He felt that the state's fundamental purpose was power in the state itself.

His letter to the reigning Medici family inclined to favor arbitrary power. With the zeitgeist moving in the general direction toward a new humanistic approach, Machiavelli's The Prince, became an important political step towards the Renaissance. Machiavelli wanted to understand politics in a rational way—what is, is what is. The truth is, wrote Machiavelli, that men want power and they do not get it from the gods, angels and demons. Using speed and strength the Prince had magnificent power to conquer and maintain the State. Power should be an end in and of itself, according to Machiavelli. And yet, time has demonstrated the catastrophic implications of such a leader through modern rulers such as Mao, Mussolini, Hitler and many others. Arbitrary power, when used on a human being creates either resentment or it transforms them into a temporal being who lacks desire for individual growth and progression, thus remaining in their childish state—precisely what a Machiavellian prince desires.

Machiavellian thought transformed the world from theocratic politics to the new cynical approach to power and towards modern political science. Were his writings intentionally to teach kings or were they to open the eyes of an enlightened people to the workings of all levels of tyranny? Rousseau postulates, “Machiavelli was a proper man and a good citizen; but, being attached to the court of the Medici, he could not help veiling his love of liberty in the midst of his country’s oppression. The choice of his detestable hero, Caesar Borgia, clearly enough shows his hidden aim; and the contradiction between the teaching of The Prince and that of the Discourses on Livy and the History of Florence shows that this profound political thinker has so far been studied only by superficial or corrupt readers. The Court of Rome sternly prohibited his book. I can well believe it; for it is that Court it most clearly portrays.” Whether Machiavelli was a realist or satirist, it is evident that the rulers of today strongly favor his opinion. One current example is the power assumed in the Executive branch of the United States over the Health Care issue. Decisions were made behind closed doors and the power went to the minority.

His ideas influenced Marxism in view of the fact that people could be molded and manipulated to think and do what the powers above desired. No longer were people completely responsible for their lives or choices, but were shaped into what the State needed at the time. “Machiavelli seems to agree with Aristotle by saying that one cannot establish the desirable political order if the matter is corrupt, i.e. if the people is corrupt, but what for Aristotle is an impossibility is for Machiavelli only a very great difficulty: the difficulty can be overcome by an outstanding man who uses extraordinary means in order to transform a corrupt matter into a good matter. Matter (human matter) can be transformed from without.” (Strauss, Three Waves of Modernity). The doors have been closing in on human freedom for many centuries, but it does not have to continue. Wise and interested parties can restore the sovereign back to the people. I believe the answer exists in a classically educated and moral people.

A Study on Virtue

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What is virtue?
According to Aristotle virtue or arête is doing what we were created to do and doing it beautifully. Virtue is found in a well-balanced person with all parts of the soul in harmony with one another. Virtue can be divided into two sorts: that pertaining to thinking and that pertaining to character. Excellence of thinking and excellence of character constitute virtue.

Aristotle taught that virtue can be destroyed by excess or deficiency, and yet can be preserved by the mean between them. Says he, “I am speaking of what holds a position equally apart from either of the extremes, which is one and the same thing for everyone, but the mean in relation to us is what neither goes too far nor falls short, and this is not one thing nor the same thing for everyone.” Think of the sisters in Jane Austen’s Pride and Prejudice. Lydia and Kitty are deficient in virtue; Mary is excessive; Jane seem to be in the mean of their extremes and Lizzy is on her way to join Jane after some lessons in tolerance toward Darcy.

Should it be a means or an end?
Virtue is not an end, but should be a means to an end with the end being happiness. What is happiness? Is it living well and doing well? The reader of Aristotle’s Nicomachian Ethics arrives at the idea that it is more than this. He shall find that the classical writer intended for man to live beautifully well and to do things beautifully well. Said Aristotle, “Happiness is a being-at-work of the soul.” A student in the Lyceum Gardens in Greece learned that moral virtue was an active state or hexes. As each situation arose, he must decide how he would think and act. Deciding constantly whether he would act in a virtuous manner while in the mental, intellectual, spiritual and physical state created character, according to Aristotle. Thus character was composed of an active or a “being-at-work” condition.

Virtue is not a habit or ethos, according to Aristotle. While habits are a prerequisite to practicing virtue, it is more like a process of repeating habits. But ultimately virtue is a state of active thought and action; it is an effort of concentrating and paying attention and being teachable. “Then this must be our notion of the just man,” taught Aristotle, “that even when he is in poverty or sickness, or any other seeming misfortune, all things will in the end work together for good to him in life and death: for the gods have a care of any one whose desire is to become just and to be like God, as far as man can attain the divine likeness, by the pursuit of virtue.”

Socrates final counsel in his Republic may have set the precedent for Aristotle’s belief, “Wherefore my counsel is that we hold fast ever to the heavenly way and follow after justice and virtue always, considering that the soul is immortal and able to endure every sort of good and every sort of evil.”

How does virtue relate to government?
Plato taught that a just being would create a just society. Thus virtue was directly linked to freedom and liberty according to the classical school of thought. From Aristotle we know that “The highest good is the end of politics, while it takes the greatest part of its pains to produce citizens of a certain sort, namely, ones that are good and inclined to perform beautiful actions.” The classical writers knew that to maintain a just and noble government the people would need to be trained in virtue. They believed that moral virtue is learned just as a child learns his native language. It is not imposed upon him, but is taught and lived. In Physics, Aristotle said that virtues no more alter what we are than putting on its roof alters a house. In Politics, he wrote of the importance of education in the maintaining of the constitution, “For, inasmuch as every family is a part of a state, and these relationships are the parts of a family, and the virtue of the part must have regard to the virtue of the whole, women and children must be trained by education with an eye to the constitution, if the virtues of either of them are supposed to make any difference in the virtues of the state. And they must make a difference; for the children grow up to be citizens, and half the free persons in a state are women.”

What are the most important virtues? Why?
According to the Classical writers, virtue encompasses all good qualities that create a good and well-balanced character. Plato felt that the most important virtues were wisdom, justice, fortitude and temperance. Aristotle agreed with Plato and added five others, prudence, courage, liberality, magnificence, and magnanimity, but he and possibly, Plato, felt that wisdom was the most important virtue. On wisdom, Plato taught in Republic that a whole education would teach a man about virtue as well as vice. That he need not feel the obligation to live a life of corruption to know vice—his virtuous education would inform him and give him wisdom. Said he, “A virtuous nature, educated by time, will acquire a knowledge both of virtue and vice: the virtuous, and not the vicious man has wisdom.”

This writer believes that honesty, faith, hope and charity are the most important virtues. Honesty demands the highest trust from anyone and with that trust one can teach all truths to the edifying of the human mind. Faith lends itself to trust in God and man in order to learn all truths. Hope is the optimism in obtaining truth. Finally, charity is the absence of all pride and the application of all the good found in life.

What is the ultimate virtue? Why?
In the Aristotelian society, the full measure of virtue was to think and act like God; it was the greatest aim. If charity is what they are describing then I will agree with them, for this writer believes that charity is the ultimate virtue. It was the virtue that Christ most emulated and is the subject of the two most important commandments in the law; that of loving God and loving our fellow man. Charity is considered the highest form of love and the pure love of Christ.

How has our concept of virtue changed since the days of Plato and Aristotle?
The general notion of virtue has not changed much, but there has been a deeper value lost over the centuries. It is almost as if the great philosophers believed that each individual was created for a specific purpose or mission and that as they developed the virtues within, they would essentially do what they were created to do in a beautiful manner. Today virtue means conforming to moral conduct and moral excellence. However fine that may be, it is missing the classical element of the who we are and the what we can become and how beautifully we can perform our actions.

National Principle Decides Government Form

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The best society, according to Montesquieu, is a matter of connecting the right form of government to the national principle of the people. “The government most conformable to nature,” says Montesquieu, “is that which best agrees with the humor and disposition of the people in whose favor it is established.” For instance, if the people esteem their leaders with honor, then this particular society’s best form of government would be a monarchy. If with fear, then the correct form would be despotic. On the other hand, if a people loved their country and perpetuated the value of political virtue, according to Montesquieu, then this society’s best form of government would be a republic. The United States was established upon political virtue, which can best be described as both a love of country and for the rule of law; its government was a democratic republic.

As I look at the people surrounding me in our once democratic republic, I see a change in the governing principle from its former political virtue, as well as private virtue, to that of extreme equality and commercialism. Many leaders and experts agree that our founding constitution is not compatible with our nation’s people any longer. I will have to agree with them. It is true that our national principle of equality and commercialism is pulling us along the path of pure democracy or socialism. Once the Constitution was completed, a woman asked Benjamin Franklin what the Founders had given the nation. He replied, “A republic, Madam, if you can keep it.” If Ben Franklin and Montesquieu were here they would certainly suggest that our best government, in relation to our national principle of extreme equality, should be a social democracy; a massive paternal government.

Is this the government that we want, one that will suck every drop of ambition from its people and leave them in a mess of mediocrity? If not, then everything depends on establishing the lost political virtue that America once had. “To inspire it ought to be the principal business of education: but the surest way of instilling it into children is for parents to set them an example,” says Montesquieu. Dinner discussions apropos the Founding Fathers, rule of law and love of country will invite the national principle of political virtue to return to our communities. By fostering a love of God, implementing a classical education and turning toward a true free market economy, we could have the very best of societies once again, that of a republic. It all depends on you.

The Theology of the Family

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The men and women of the Old Testament understood the theology of the family. Adam and Eve were given the command to multiply and replenish the earth. Throughout all of the biblical teachings we see that family life is safeguarded with divine commandments. The three major pillars of the gospel hinge upon the family; the Creation, the Fall, and Christ’s Atoning Sacrifice were implemented to create, teach and save the families of God.

Julie B. Beck taught gospel educators that; “The Creation of the earth was the creation of an earth where a family could live. It was a creation of a man and a woman who were the two essential halves of a family. It was not about a creation of a man and a woman who happened to have a family. It was intentional all along that Adam and Eve form an eternal family. It was part of the plan that these two be sealed and form an eternal family unit. That was the plan of happiness.” (Seminaries and Institutes of Religion Satellite Broadcast, August 4, 2009, Conference Center Theatre.) The Fall provided a way for Adam and Eve to leave the garden and to form their family. Adam was commanded to work hard and “in the sweat of [his] face [could] he eat bread.” (Genesis 3:19) Eve, his wife, would work alongside him throughout their lengthy lives. They begat children and taught them to work hard, but most importantly, to obey God. The Atonement, not only would accomplish the necessary salvation for individuals, but would provide a means for the family to be sealed together eternally under the Celestial Law.

Throughout the Bible, the prophets acknowledged the doctrine of eternal families. Isaiah wrote that Israel must follow after righteousness and ought to, “look unto the rock whence [they] are hewn, and to the pit whence [they] are digged.” He continues his plea to the families, “Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him.” (Isaiah 51:1-2)

The children of Israel were forewarned of the dangers of mingling with other faiths and marrying outside of their faith. And yet, Israel, not listening to the warnings, lived and mingled among the Canaanites, the Hittites, the Amorites, and others. As is the case in any setting where we lurk among physical and spiritual dangers, we put ourselves at risk physically and spiritually. Israel was not immune to that fact. In Judges we read about Israel’s spiritual danger in intermingling with the godless and then we observe the loss of covenanted families. “And the children of Israel did evil in the sight of the Lord, and served Baalim: And they forsook the Lord God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger…And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.” (Judges 2:11-12; 3:6) Another time we see Israel’s physical danger from not heeding the Lord’s command to “destroy the accursed” from among them. Joshua records the destruction of many disobedient Israelites, “Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.” (Joshua 7:12) God warns his people because he loves them and knows that the only way to preserve them is for them to live as covenanted families and to know and live His law.

Numerous examples in the Old Testament describe righteous women and mothers who knew His law for families. These ancestral mothers taught their children to love God and eschew evil. They taught their daughters the theology of families and to desire the blessings of the Abrahamic covenant. Julie B. Beck recounts the story of Isaac and Rebekah,

“If Abraham wanted these blessings—to be the ‘father of many nations’—how important was Isaac’s wife? Isaac’s wife was pivotal in Abraham being able to receive his blessings. She was so important that he sent his servant on a mission to find the right girl—a girl who would keep her covenants, a girl who understood what it meant to form an eternal family and have those same blessings…Now, Rebekah gave up everything—she left her family and her homeland to go form an eternal family because she wanted these blessings. And of her two sons, she had one left; and of the daughters of the land, there was not one who could form an eternal marriage with her son. She needed to see that her righteous son got the blessings. Rebekah used her influence to see that the priesthood blessings and keys passed to the righteous son. It’s a perfect example of the man who has the keys and the woman who has the influence working together to ensure their blessings.” (Seminaries and Institutes of Religion Satellite Broadcast, August 4, 2009, Conference Center Theatre.)

Ruth understood the covenant and blessing of Abraham. Having lost her husband, but not wanting to leave her Mother-in-law and the God of Israel to go back to her godless family among the Moabites, she chose to stay and was blessed to marry a kinsman of Naomi and stay within the faith. She understood her role as a wife and mother in the family chain of God’s covenanted children. She bore Obed, the father of Jesse, who became the father of David and the ancestor of Jesus Christ.

Hannah understood the blessing of Abraham and desired a child, however barren. She vowed to the Lord that if she were blessed with a son, she would dedicate him to the service of God’s work. She poured out her soul, “O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but will give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life. And there shall no razor come upon his head.”

Diligent, obedient wives and mothers of the Old Testament were women who understood their divine role and mission of the families. They knew how to create the seedbed for their children to grow up unto the Lord. They taught the theology of the family so their children would know how to perpetuate the blessings of Abraham. Malachi records the Lord’s last words to His people in the Old Testament; they are a powerful statement to future generations on the unifying of the family, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” (Malachi 4:5-6) In the last days of God’s kingdom on earth there will be a mighty change in the hearts of parents and children as they learn and understand the theology of the family.

How does that mighty change come about? Just before Malachi writes of the unified hearts of the family members, the Lord’s words remind us to, “Remember…the law of Moses…which I commanded unto him in Horeb for all Israel, with the statutes and judgments.” The change of heart will surely come about as we remember the law of God. In Deuteronomy we learn that we are to fear God and keep His commandments, “And thou shalt love the Lord thy God with all thine heart, and with all they soul, and with all thy might.” (Deut. 6:6) However it is not enough to live in this manner, but more important is it to teach our children continually that they might remember the good examples of our ancestral parents in Israel. “And thou shalt teach [the laws] diligently unto thy children, and shalt talk of them when thou sittest in thine house and when thou walkest by the way, and when thou liest down, and when thou risest up.” (Deut. 6:7) Moreover Moses pleads with the parents to instruct their children respecting their heritage and remind them continually of their divine deliverance out of Egyptian bondage.

Do the rising generation know the rich heritage of their ancestors, of their country’s treasured heritage? Do they know that they are the future fathers and mothers of a coming generation of the Lord? Do they fully understand the theology of families that they may have the power to safeguard future families and continue the blessings of Abraham throughout all the nations of the earth? If so we can be assured of Isaiah’s prophecy, “And all thy children shall be taught of the Lord; and great shall be the peace of thy children.” (Isaiah 54:13)