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An arranged marriage, contracted when the groom was just a boy. A missing necklace, causing an innocent lass to be outcast by her family. And a love worthy of sacrifice. These elements begin the story of George Hempleman and Margarette Duffy, 'star-crossed lovers' fighting for their right to love in eighteenth-century Hessen-Cassel, a German state south of Prussia. But when George's intentions are questioned, and Margarette's honor is suspect, will they find the strength to uphold their Honorable Deception?
Sold on the block as indentured servants during a January snowstorm in 1752, George Hempleman and Margarette Duffy must carve out their separate existence, she on a Richmond tobacco plantation and he in the cotton fields of South Carolina. The star-crossed lovers hope to reunite after their four long years of servitude. Will they survive the back-breaking toil, the scant meals, the deplorable living conditions, and the uncertainty of a thousand tomorrows? Befriending black slaves widens their horizons and strengthens their determination. A thrilling escape plan unfolds as 1755 draws to a close. Meanwhile, George II of England and George Washington of colonial America move the pawns of the chessboard, leading to checkmate! Wait a minute--who is that wearing the Hempleman emerald necklace heirloom around her lovely neck?
This title provides an account of the Blair government from one of its most outspoken and interesting former members.
Jesus Wears Dockers, The Gospel Conspiracy story is an extraordinary feat of creative expression that ferrets out the correct interpretation of the sayings of Jesus and solves the mystery of Christ's gospel of salvation. Ironic, humorous, and delightfully revealing.
Business has a bad name for many people. It is easy to point to unethical and damaging behavior by companies. And it may seem straightforward to blame either indivuduals or, more generally, ruthless markets and amoral commercial society. In Honorable Business, James R. Otteson argues that business activity can be valuable in itself. The primary purpose of honorable businesses is to create value-for all parties. They look for mutually voluntary and mutually beneficial transactions, so that all sides of any exchange benefit, leading to increasing prosperity not just for one person or for one group at the expense of others but simultaneously for everyone involved. Done correctly, honorable business is a positive-sum activity that can enable flourishing for individuals and prosperity for society. Otteson connects honorable business with the political, economic, and cultural institutions that contribute to a just and humane society. He builds on Aristotle's conception of human beings as purposive creatures who are capable of constructing a plan for their lives that gives them a chance of achieving the highest good for humanity, focusing on autonomy and accountability, as well as good moral judgment. This good judgment can enable us to answer the why of what we do, not just the how. He also draws on Adam Smith's moral philosophy and political economy, and argues that Smithian institutions have played a significant role in the remarkable increase in worldwide prosperity we have seen over the last two hundred years. Otteson offers a pragmatic Code of Business Ethics, linked to a specific conception of professionalism, and defends this Code on the basis of a moral mandate to use one's limited resources of time, talent, and treasure to provide value for oneself only by simultaneously providing value to others. The result is well-articulated parameters within which business can be an acceptable-perhaps even praiseworthy-activity.
Ang Lee (b. 1954) has emerged as one of cinema's most versatile, critically acclaimed, and popular directors. Known for his ability to transcend cultural and stylistic boundaries, Lee has built a diverse oeuvre that includes films about culture clashes and globalization ( Eat Drink Man Woman, 1994, and The Wedding Banquet, 1993), a period drama ( Sense and Sensibility, 1995), a martial arts epic ( Crouching Tiger, Hidden Dragon, 2000), a comic book action movie ( Hulk, 2003), and an American western ( Brokeback Mountain, 2005). The Philosophy of Ang Lee draws from both Eastern and Western philosophical traditions to examine the director's works. The first section focuses on Taoist, Confucian, and Buddhist themes in his Chinese-language films, and the second examines Western philosophies in his English-language films; but the volume ultimately explores how Lee negotiates all of these traditions, strategically selecting from each in order to creatively address key issues. With interest in this filmmaker and his work increasing around the release of his 3-D magical adventure The Life of Pi (2012), The Philosophy of Ang Lee serves as a timely investigation of the groundbreaking auteur and the many complex philosophical themes that he explores through the medium of motion pictures.
When The Dance of Deceptionwas published, Lerner discovered that women were not eager to identify with the subject. "Well, I don't do deception" was a common resonse. We all "do deception", often with the intention to protect ourselves and the relationships we depend on. The Dance of Deceptionunravels the ways (and whys) that women show the false and hide the real -- even to our own selves. We see how relationships are affected by lying and faking, by silence and pretending and by brave -- but misguided -- efforts to tell the truth. Truth-telling is at the heart of what is most central in women's lives. It is at the foundation of authenticity and creativity, intimacy and joy. Yet in the name of "honesty", we can bludgeon each other. We can approach a difficult issue with such a poor sense of timing and tact that we can actually shut down the lines of communication rather than widening the path of truth-telling. Sometimes Lerner's advice takes a surprising turn -- for example, when she asks us to engage in a bold act of pretending in order to discover something "more real"; or when she tells us not to parachute down on our family to bring up a "hot issue" without laying the necessary groundwork first. Whether the subject is affairs, family secrets, sexual faking or the challenge of "being oneself", Lerner helps us to discover, speak and live our own truths.
How Do I Save My Honor? is a powerful exploration of individual moral responsibility in a time of war. When people decide that the actions of their government have violated basic norms of ethics and justice, what are they to do? Are there degrees of moral responsibility that public officials, soldiers, and private citizens bear for unethical actions of their leaders and government? William F. Felice considers these central ethical questions through the compelling stories of individuals in the U.S. and British government and military who struggled to protect their moral integrity during the Iraq war and occupation. Some came to the difficult conclusion that resignation from their post was necessary to maintain their responsibility to the truth and to uphold their honor. Others decided to work from within to try to correct what they perceived as misguided policies. Examining the struggles of these contemporary men and women, as well as of historical figures facing similar dilemmas, William Felice weighs the profound difficulties of overcoming the intense pressures of misguided loyalty, patriotism, and groupthink that predominate during war.
Writing The Blue Hippopotamus was great funsort of reliving my early life and making some incidents even better than they were the first time. What I wanted most of all was to write a page-turner, to give the reader a chance to actually live and feel what I had lived and felt. In a sense, my own life was a page-turner, from day to day, and a wonderful one that I enjoyed and lovedeven the difficult and painful happenings. I think that Ive been tremendously lucky to have had such aalmost a charmed lifeand thats what I wanted to share with the reader. Yes, there were moments and incidents that were difficult and sometimes very painful, like when I said my final goodbye to Maidi, the love of my life, and what a remarkable love that wasseveral professional authors have called that good-bye heartbreaking, and so it was. It was my heart that was breaking, and Maidis, but we both knew that it had to be that way, and we accepted it. And then of course, many, many years later, we finally met again by chance, or by accident, in Paris, and the closure we had needed for so many years finally arrived. I wrote the book when I was ninety, and I was the last survivor of our group of five. We had all been made to swear that we would never tell. But after seventy years, I felt the story could, and should, be told.