But the Chief Justice says, 'There must be an ultimate arbiter somewhere.' True, there must; but does that prove it is either party? The ultimate arbiter is the people of the Union, assembled by their deputies in convention, at the call of Congress or of two-thirds of the States. Let them decide to which they mean to give an authority claimed by two of their organs. And it has been the peculiar wisdom and felicity of our Constitution, to have provided this peaceable appeal, where that of other nations is at once to force.
Under a socialist system every nation will be the supreme arbiter of its own destinies, national and international; will be forced into no alliance against its will, but will have its independence guaranteed and its freedom respected by the enlightened self-interest of the socialist democracy of the world.
Even those who, like me, believe that Roe v. Wade and the decisions elaborating on reproductive rights were constitutionally correct must recognize that, for many on the right, the sudden and relatively sloppily reasoned character of the abortion rulings... did real damage to the Court's reputation as a relatively neutral arbiter of legal disputes.
The one who decides who goes ahead has the upper hand, regardless of who gets to go. This is why many women do not feel empowered by such privileges as having doors held open for them. The advantage of going first through the door is less salient to them than the disadvantage of being granted the right to walk through a door by someone who is framed, by his magnanimous gesture, as the arbiter of the right-of-way.
Truly we are passing through disastrous times, when we may well make our own the lamentation of the Prophet: "There is no truth, and there is no mercy, and there is no knowledge of God in the land" (Hosea 4:1). Yet in the midst of this tide of evil, the Virgin Most Merciful rises before our eyes like a rainbow, as the arbiter of peace between God and man.
Pope Pius X
The chief reason warfare is still with us is neither a secret death-wish of the human species, nor an irrepressible instinct of aggression, nor, finally and more plausibly, the serious economic and social dangers inherent in disarmament, but the simple fact that no substitute for this final arbiter in international affairs has yet appeared on the political scene.
For their happiness such a government willingly labors, but it chooses to be the sole agent and the only arbiter of their necessities, facilitates their pleasures, manages their principal concerns, directs their industry, regulates the descent of property, and subdivides their inheritances; what remains, but to spare them all the care of thinking and all the trouble of living?
Alexis De Tocqueville
[Harvey] Weinstein appointed himself as the arbiter of your family safety. When was the last time his life was in danger, probably choking on a veal chop. He doesn't need a gun because he has security. He travels in rarified air. His feet never touch the street - feet, mind you, that he can't see because he's a corpulent cretin.
She looked into the eyes of many of them as they passed away, like some sort of angel of death. Some were frightened, some relieved, most just confused. She served as the arbiter of their passage, an earthly Charon. Or perhaps a Valkyrie, carrying fallen heroes to Valhalla. But she'd seen no heroes, no one worthy of Valhalla.
'An order is an order' was not an excuse to do the wrong thing. You couldn't just blindly follow a government order ... This whole issue of should the Supreme Court be the final arbiter of what is or isn't constitutional, was settled at Nuremberg. People everywhere need to understand and need to follow that.
How then shall mathematical concepts be judged? They shall not be judged. Mathematics is the supreme arbiter. From its decisions there is no appeal. We cannot change the rules of the game, we cannot ascertain whether the game is fair. We can only study the player at his game; not, however, with the detached attitude of a bystander, for we are watching our own minds at play.
David van Dantzig
It's one thing to maintain that upper-income earners should pay higher tax rates because they are better able to shoulder the burden for essential government services. But it's constitutional blasphemy to claim that the tax code should be used as a weapon against the wealthy and that the state should be the tyrannical arbiter of how income is distributed.
To spread healthy ideas among even the lowest classes of people, to remove men from the influence of prejudice and passion, to make reason the arbiter and supreme guide of public opinion; that is the essential goal of the sciences; that is how science will contribute to the advancement of civilization, and that is what deserves protection of governments who want to insure the stability of their power.
As much as Jefferson loved France residence abroad gave him greater appreciation for his own nation. He was a tireless advocate for things American while abroad, and a promoter of things European while at home. Moving between two worlds, translating the best of the old into the new and explaining the benefits of the new to the old, he created a role for himself as both intermediary and arbiter.
Science has been effective at furthering our understanding of nature because the scientific ethos is based on three key principles: (1) follow the evidence wherever it leads; (2) if one has a theory, one needs to be willing to try to prove it wrong as much as one tries to prove that it is right; (3) the ultimate arbiter of truth is experiment, not the comfort one derives from one's a priori beliefs, nor the beauty or elegance one ascribes to one's theoretical models.
Lawrence M. Krauss
The word 'truth' itself ceases to have its old meaning. It describes no longer something to be found, with the individual conscience as the sole arbiter of whether in any particular instance the evidence (or the standing of those proclaiming it) warrants a belief; it becomes something to be laid down by authority, something which has to believed in the interest of unity of the organized effort and which may have to be altered as the exigencies of this organized effort require it.
Friedrich August von Hayek
Under the benignant providence of Almighty God the representatives of the States and of the people are again brought together to deliberate for the public good. The gratitude of the nation to the sovereign arbiter of all human events should be commensurate with the boundless blessings which we enjoy. Peace, plenty, and contentment reign throughout our borders, and our beloved country presents a sublime moral spectacle to the world.
James K. Polk
I always looked forward to being an adult, because I thought the adult world was, well""adult. That adults weren't cliquey or nasty, that the whole notion of being cool, or in, or popular would case to be the arbiter of all things social, but I was beginning to realize that the adult world was as nonsensically brutal and socially perilous as the kingdom of childhood.
If you want to win this argument with Dad, look in chapter two of the first book of the Feynman Lectures on Physics. There's a quote there about how philosophers say a great deal about what science absolutely requires, and it is all wrong, because the only rule in science is that the final arbiter is observation - that you just have to look at the world and report what you see. Um... off the top of my head I can't think of where to find something about how it's an ideal of science to settle things by experiment instead of arguments -
With regard to the learned professions, little need be observed; they truly form no distinct interest in society . . . [discussing the landed, merchant, and learned classes in legislative assembly]. Will not the man of the learned profession, who will feel a neutrality to the rivalships between the different branches of industry, be likely to prove an impartial arbiter between them, ready to promote either, so far as it shall appear to him conducive to the general interests of society?
The framers of our Constitution understood the dangers of unbridled government surveillance. They knew that democracy could flourish only in spaces free from government snooping and interference, and they put restraints on government overreaching in the Fourth Amendment of the Bill of Rights. . . . These protections require, at a minimum, a neutral arbiter - a magistrate - standing between the government's endless desire for information and the citizens' desires for privacy.
In a Society in which there is no law, and in theory no compulsion, the only arbiter of behaviour is public opinion. But public opinion, because of the tremendous urge to conformity in gregarious animals, is less tolerant than any system of law. When human beings are governed by "thou shalt not", the individual can practise a certain amount of eccentricity: when they are supposedly governed by "love" or "reason", he is under continuous pressure to make him behave and think in exactly the same way as everyone else.
Relativism poses as humble by saying: 'We are not smart enough to know what the truth is-or if there is any universal truth.' It sounds humble. But look carefully at what is happening. It's like a servant saying: I am not smart enough to know which person here is my master-or if I even have a master. The result is that I don't have a master and I can be my own master. That is in reality what happens to relativists: In claiming to be too lowly to know the truth, they exalt themselves as supreme arbiter of what they can think and do. This is not humility. This is the essence of pride.
The point I wish plainly to bring before you on this occasion is the individuality of each human soul--our Protestant idea, the right of individual conscience and judgment--our republican idea, individual citizenship. In discussing the rights of woman, we are to consider, first, what belongs to her as an individual, in a world of her own, the arbiter of her own destiny, an imaginary Robinson Crusoe with her woman Friday on a solitary island. Her rights under such circumstances are to use all her faculties for her own safety and happiness.
Elizabeth Cady Stanton
But when we reduce sex to a function, we also invoke the idea of dysfunction. We are no longer talking about the art of sex; rather, we are talking about the mechanics of sex. Science has replaced religion as the authority; and science is a more formidable arbiter. Medicine knows how to scare even those who scoff at religion. Compared with a diagnosis, what's a mere sin? We used to moralize; today we normalize, and performance anxiety is the secular version of our old religious guilt.
A government is a compulsory territorial monopolist of ultimate decision-making (jurisdiction) and, implied in this, a compulsory territorial monopolist of taxation. That is, a government is the ultimate arbiter, for the inhabitants of a given territory, regarding what is just and what is not, and it can determine unilaterally, i.e., without requiring the consent of those seeking justice or arbitration, the price that justice-seekers must pay to the government for providing this service.
Proof then, has retreated in the face of belief. Science, once heralded as the arbiter of truth, has had its facade of objectivity punctured. Intellectuals may point to the uncertainty of Heisenberg, but generally this has more to do with the growing distrust of statistics and the knowledge that scientists in the pay of governments and multi-nationals are no more objective than their masters. Science, once the avowed enemy of religion, now sees books BT Christian physicists and Taoist mathematicians. Science sells washing powders and status symbols and comes in the form of icons of technological nostalgia.
Money demands that you sell, not your weakness to men's stupidity, but your talent to their reason; it demands that you buy, not the shoddiest they offer, but the best that your money can find. And when men live by trade-with reason, not force, as their final arbiter-it is the best product that wins, the best performance, the man of best judgment and highest ability-and the degree of a man's productiveness is the degree of his reward. This is the code of existence whose tool and symbol is money. Is this what you consider evil?
The desire to 'do more in less time' is not a neutral force in our culture; it is the handmaiden of miserable experts, specialists, and leaders. Not everyone has rushed to become efficient. Something else exists on the periphery: an inefficient utopia, a culture of consensus, collectives, and do-it-yourself ethics. A place where time is not bought, sold, or leased and no clock is the final arbiter of our worth. For many people in North America, the problem is not just poverty but lack of time to do the things that are actually meaningful. This is not a symptom of personal failures but the consequence of a time-obsessed society. Today, desire for efficiency springs from the scarcity model, which is the foundation of capitalism. Time is seen as a limited resource when we get caught up in meaningless jobs, mass-produced entertainment, and - the common complaint of activists - tedious meanings.
Curious George Brigade
Human Error lies in judgment. While many will say that it's wrong to judge, one cannot survive in the light or the darkness without equipping the ability to judge. One must judge their morality. One must judge their potentiality. One must judge their actuality. One must judge their life. One must judge their very existence. What happens when God no longer lends a helping a hand? What happens when God longer judges you? Only you can be the arbiter of your own existence. However, you will have to judge. So let me ask you, what's the difference between judging the subjective reality that one exists in, and judging the value of the subjective reality of another? The only difference lies is the sameness of one conception... judgment. So tell me, is it wrong to judge others, when your very existence depends on you judging reality for validity?
Recovery can take place only within then context of relationships; it cannot occur in isolation. In her renewed connection with other people, the survivor re-creates the psychological facilities that were damaged or deformed by the traumatic experience. These faculties include the basic operations of trust, autonomy, initiative, competence, identity, and intimacy. Just as these capabilities are formed in relationships with other people, they must be reformed in such relationships. The first principle of recovery is empowerment of the survivor. She must be the author and arbiter of her own recovery. Others may offer advice, support, assistance, affection, and care, but not cure. Many benevolent and well-intentioned attempts to assist the survivor founder because this basic principle of empowerment is not observed. No intervention that takes power away from the survivor can possibly foster her recovery, no matter how much it appears to be in her immediate best interest.
Judith Lewis Herman
Do you like my brother?" And there goes Dan's confidence. He keeps his eyes resolutely on the field. "Uh... yes? I mean... I think everyone likes your brother, don't they?" She leans over and gives him a little hip check. "No, you know what I mean. Do you /like/ him?" Dan just states out at the horses, hoping that one of them will do something, anything, to distract this girl from her question. But the horses just keep grazing and Tat continues. "'Cause he likes you. I mean, he likes Jeff, too, but... you can like two people at once, right?" "Uh... yes? I think you can like two people at once." "Yeah. I know it's none of my business or whatever, but... I just wanted to make sure you know... if you like him, that's cool with me. I mean, I like Jeff too, but... you know." Dan has a brief moment of wanting to shake her. No, he /doesn't/ know. Is everything really so clear to everyone but him? Is he just adding extra complications where they don't need to be? Then he remembers that he's talking to a fifteen-year-old girl. Maybe she shouldn't be the arbiter of what's simple or complicated. He realizes that she's still waiting for a response from him. "Okay, well... thanks for letting me know." "Are you guys going to, like... date?" "Sweet Jesus, Tat, I don't know!" Possibly that's a bit of an overreaction, but she looks more amused than upset. "All right, all right... " She gets a mischievous look in her eyes.
LEAD, n. A heavy blue-gray metal much used in giving stability to light lovers --particularly to those who love not wisely but other men's wives. Lead is also of great service as a counterpoise to an argument of such weight that it turns the scale of debate the wrong way. An interesting fact in the chemistry of international controversy is that at the point of contact of two patriotisms lead is precipitated in great quantities.Hail, holy Lead! --of human feuds the great And universal arbiter; endowed With penetration to pierce any cloud Fogging the field of controversial hate, And with a sift, inevitable, straight, Searching precision find the unavowed But vital point. Thy judgment, when allowed By the chirurgeon, settles the debate. O useful metal! --were it not for thee We'd grapple one another's ears alway: But when we hear thee buzzing like a bee We, like old Muhlenberg, "care not to stay." And when the quick have run away like pellets Jack Satan smelts the dead to make new bullets.
Ma was heavy, but not fat; thick with child-bearing and work. She wore a loose Mother Hubbard of gray cloth in which there had once been colored flowers, but the color was washed out now, so that the small flowered pattern was only a little lighter gray than the background. The dress came down to her ankles, and he strong, broad, bare feet moved quickly and deftly over the floor. Her thin, steel-gray hair was gathered in a sparse wispy knot at the back of her head. Strong, freckled arms were bare to the elbow, and her hands were chubby and delicate, like those of a plump little girl. She looked out into the sunshine. Her full face was not soft; it was controlled, kindly. Her hazel eyes seemed to have experienced all possible tragedy and to have mounted pain and suffering like steps into a high calm and a superhuman understanding. She seemed to know, to accept, to welcome her position, the citadel of the family, the strong place that could not be taken. And since old Tom and the children could not know hurt or fear unless she acknowledged hurt and fear, she had practiced denying them in herself. And since, when a joyful thing happened, they looked to see whether joy was on her, it was her habit to build up laughter out of inadequate materials. But better than joy was calm. Imperturbability could be depended upon. And from her great and humble position in the family she had taken dignity and a clean calm beauty. From her position as healer, her hands had grown sure and cool and quiet; from her position as arbiter she had become as remote and faultless in judgment as a goddess. She seemed to know that if she swayed the family shook, and if she ever really deeply wavered or despaired the family would fall, the family will to function would be gone.
Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct.