A Quote by Alexander Hamilton
Constitutions should consist only of general provisions; the reason is that they must necessarily be permanent, and that they cannot calculate for the possible change of things.
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[I]n framing a Government for a nation we ought, in those provisions which are designed to be permanent, to calculate not on temporary, but on permanent causes of expence.
By a persistent effort of will it is possible to change the whole body. The athlete must always keep in mind this concept of change and progression. He must never accept his limitations as being permanent, because they are not.
The U.S. Senate does not allow legislative provisions to be included in appropriations bills, for much the same reason that most Americans are concerned about earmarks: it creates a slippery slope by which lobbyists and special interest groups can sneak provisions into large, must-pass legislation.
In trans-border relations, there are no permanent friends or permanent enemies or even permanent borders. There are only permanent interests and everything should be done to secure these interests.
It is interesting to ask whether there's any general reason why being religious might make you do nice things or indeed nasty things. It's possible that people do nice things because they're religious. One reason might be they're hoping for a reward in Heaven, which is not a very noble reason.
Where there is no market economy, the best intentioned provisions of constitutions and laws remain a dead letter.
All Catholics must make themselves felt as active elements in daily political life in the countries where they live. They must penetrate, wherever possible, in the administration of civil affairs; must constantly exert the utmost vigilance and energy to prevent the usages of liberty from going beyond the limits fixed by God's law. All Catholics should do all in their power to cause the constitutions of states and legislation to be modeled on the principles of the true Church.
If, then, there must be something eternal, let us see what sort of Being it must be. And to that it is very obvious to Reason, that it must necessarily be a cogitative Being. For it is as impossible to conceive that ever bare incogitative Matter should produce a thinking intelligent Being, as that nothing should of itself produce Matter.
Now, as there is an infinity of possible universes in the Ideas of God, and as only one of them can exist, there must be a sufficient reason for God's choice, which determines him toward one rather than another. And this reason can be found only in the fitness, or the degrees of perfection, that these worlds contain, since each possible thing has the right to claim existence in proportion to the perfection it involves.
Our institutions and conditions rest upon deep-seated ideas. To change those conditions and at the same time leave the underlying ideas and values intact means only a superficial transformation, one that cannot be permanent or bring real betterment. It is a change of form only, not of substance, as so tragically proven by Russia.
Personally, I don't think it's possible to do great things alone or through individual actions. On the contrary, I think it is only possible to know what to do in a specific moment once you have understood the zeitgeist, and it is only possible to move things forward if you have a sense of responsibility. And that is exactly the goal I have set for myself: to try to encourage France and the French people to change and develop further.
The only objects of practical reason are therefore those of good and evil. For by the former is meant an object necessarily desired according to a principle of reason; by the latter one necessarily shunned, also according to a principle of reason.
There should be some other provisions in the Constitution whereby if the Government is not functioning well, it can be dealt with. In a parliamentary democracy, this should be done only by Parliament. The prime minister should be answerable only to Parliament and it should only be Parliament that can install him or remove him.
By citing the UN Charter I indicate that the defensive party to the conflict should use only proportionate force, try to avoid civilian casualties, and end combat operations as soon as possible. These are provisions recognized by almost all authorities on international jurisprudence.
It is important to strengthen the State governments; and as this cannot be done by any change in the Federal Constitution (for the preservation of that is all we need contend for), it must be done by the States themselves, erecting such barriers at the constitutional line as cannot be surmounted either by themselves or by the General Government. The only barrier in their power is a wise government. A weak one will lose ground in every contest.
Particularly when the war power is invoked to do things to the liberties of people, or to their property or economy that only indirectly affect conduct of the war and do not relate to the engagement of the war itself, the constitutional basis should be scrutinized with care. ... I would not be willing to hold that war powers may be indefinitely prolonged merely by keeping legally alive a state of war that had in fact ended. I cannot accept the argument that war powers last as long as the effects and consequences of war for if so they are permanent -- as permanent as the war debts.
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