Adding Value Quotes

The paradox of our time in history is that we have taller buildings but shorter tempers, wider Freeways, but narrower viewpoints. We spend more, but have less, we buy more, but enjoy less. We have bigger houses and smaller families, more conveniences, but less time. We have more degrees but less sense, more knowledge, but less judgment, more experts, yet more problems, more medicine, but less wellness. We drink too much, smoke too much, spend too recklessly, laugh too little, drive too fast, get too angry, stay up too late, get up too tired, read too little, watch TV too much, and pray too seldom. We have multiplied our possessions, but reduced our values. We talk too much, love too seldom, and hate too often. We've learned how to make a living, but not a life. We've added years to life not life to years. We've been all the way to the moon and back, but have trouble crossing the street to meet a new neighbor. We conquered outer space but not inner space. We've done larger things, but not better things. We've cleaned up the air, but polluted the soul. We've conquered the atom, but not our prejudice. We write more, but learn less. We plan more, but accomplish less. We've learned to rush, but not to wait. We build more computers to hold more information, to produce more copies than ever, but we communicate less and less. These are the times of fast foods and slow digestion, big men and small character, steep profits and shallow relationships. These are the days of two incomes but more divorce, fancier houses, but broken homes. These are days of quick trips, disposable diapers, throwaway morality, one night stands, overweight bodies, and pills that do everything from cheer, to quiet, to kill. It is a time when there is much in the showroom window and nothing in the stockroom. A time when technology can bring this letter to you, and a time when you can choose either to share this insight, or to just hit delete... Remember, to spend some time with your loved ones, because they are not going to be around forever. Remember, say a kind word to someone who looks up to you in awe, because that little person soon will grow up and leave your side. Remember, to give a warm hug to the one next to you, because that is the only treasure you can give with your heart and it doesn't cost a cent. Remember, to say, "I love you" to your partner and your loved ones, but most of all mean it. A kiss and an embrace will mend hurt when it comes from deep inside of you. Remember to hold hands and cherish the moment for someday that person might not be there again. Give time to love, give time to speak! And give time to share the precious thoughts in your mind.

First of all, love is a joint experience between two persons — but the fact that it is a joint experience does not mean that it is a similar experience to the two people involved. There are the lover and the beloved, but these two come from different countries. Often the beloved is only a stimulus for all the stored-up love which had lain quiet within the lover for a long time hitherto. And somehow every lover knows this. He feels in his soul that his love is a solitary thing. He comes to know a new, strange loneliness and it is this knowledge which makes him suffer. So there is only one thing for the lover to do. He must house his love within himself as best he can; he must create for himself a whole new inward world — a world intense and strange, complete in himself. Let it be added here that this lover about whom we speak need not necessarily be a young man saving for a wedding ring — this lover can be man, woman, child, or indeed any human creature on this earth. Now, the beloved can also be of any description. The most outlandish people can be the stimulus for love. A man may be a doddering great-grandfather and still love only a strange girl he saw in the streets of Cheehaw one afternoon two decades past. The preacher may love a fallen woman. The beloved may be treacherous, greasy-headed, and given to evil habits. Yes, and the lover may see this as clearly as anyone else — but that does not affect the evolution of his love one whit. A most mediocre person can be the object of a love which is wild, extravagant, and beautiful as the poison lilies of the swamp. A good man may be the stimulus for a love both violent and debased, or a jabbering madman may bring about in the soul of someone a tender and simple idyll. Therefore, the value and quality of any love is determined solely by the lover himself. It is for this reason that most of us would rather love than be loved. Almost everyone wants to be the lover. And the curt truth is that, in a deep secret way, the state of being beloved is intolerable to many. The beloved fears and hates the lover, and with the best of reasons. For the lover is forever trying to strip bare his beloved. The lover craves any possible relation with the beloved, even if this experience can cause him only pain.

Use your mind to think about things, rather than think of them. You want to be adding value as you think about projects and people, not simply reminding yourself they exist.

One way to improve your business is to increase its capabilities. The more capable your business is of providing value to it's customers, the more success your business will experience.

If your adding value and helping other people in some way, then money should be flowing into your life with ease.

If you’re adding value and being a good person, and you’re tuned to receive…. Money should be flowing into your life easily and abundantly.

Ads sell a great deal more than products. They sell values, images, and concepts of success and worth.

If you’re adding value and helping other people in some way, then money should be flowing into your life with ease.

I fancied my luck to be witnessing yet another full moon. True, I’d seen hundreds of full moons in my life, but they were not limitless. When one starts thinking of the full moon as a common sight that will come again to one’s eyes ad-infinitum, the value of life is diminished and life goes by uncherished. ‘This may be my last moon,’ I sighed, feeling a sudden sweep of sorrow; and went back to reading more of The Odyssey.

Women have always worked. They have worked unpaid, underpaid, underappreciated, and invisibly, but they have always worked. But the modern workplace does not work for women. From its location, to its hours, to its regulatory standards, it has been designed around the lives of men and it is no longer fit for purpose. The world of work needs a wholesale redesign--of its regulations, of its equipment, of its culture--and this redesign must be led by data on female bodies and female lives. We have to start recognising that the work women do is not an added extra, a bonus that we could do without: women's work, paid and unpaid, is the backbone of our society and our economy. It's about time we started valuing it.

Yet, the work was not complete. Next, citing Bond’s veranda and our subsequent construction of it as an example, Sanjit elaborated on the thought which he had previously teased, but not fully explained: that when a reader reads, the reader constructs a setting and world and is able to view themselves through this world. However, he also added that when we read, we are not only able to see our constructed world, but to evaluate our constructed world. This is how, Sanjit would argue, we influence and better ourselves, even if unintentionally; for by pausing and analyzing our constructions we may be able to identify our assumptions about people, places, or things. And it is in this way that books may be an expressed form of art, not just for the writer, but also for the reader.

He was shaken by an unwelcome insight. Lives did not add as integers. They added as infinities.

The death of a billionaire is worth more to the media than the lives of a billion poor people.

There's a lot to consider at the intersection of business and social work. It's about earning a lot of money while adding a lot of value to peoples lives and making the world a better place.

Business is supposed to be fun. We're supposed to love what we're doing. Don't let these old folks convince you that business is about spreadsheets and MBA's and metics and all that stuff. That's all good, but ultimately business is just about adding value to other peoples lives and getting them to pay you for it.

You don’t need to work hard for money. Nothing in nature works hard. Instead, it’s just about adding value and contributing good to society, being joyful, being open to receive, feeling gratitude, and feeling rich. Do these things and the money flows in.

Business is supposed to be fun. We're supposed to love what we're doing. Don't let these old folks convince you that business is about spreadsheets and MBA's and metrics and all that stuff. That's all good, but ultimately business is just about adding value to other peoples lives and getting them to pay you for it.

Many people view leadership the same way they view success, hoping to go as far as they can, to climb the ladder, to achieve the highest position possible for their talent. But contrary to conventional thinking, I believe the bottom line in leadership isn't how far we advance ourselves but how far we advance others. That is achieved by serving others and adding value to their lives.

Motivation is like fire—unless you keep adding fuel to it, it dies. Your fuel is your belief in your inner values.

Adding value to someone else’s life is one of the most important things you can do with your life, and it has nothing to do with money.

There is a correlation between money and happiness. Money is our reward for adding value and helping other people. And we should feel happy about adding value and helping other people and all the rewards we get from that. That should fill us with joy and fulfillment.

Profits are a standard, not a priority. The business should price its products and services maximally above its expenses. But the priority and main focus should always be adding value to the customers lives. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions.

The core essence of business is creating value or adding value for other people. And those other people we call customers or clients.

In business, value adding and the compensation received for adding value - it has a ripple effect. And it's a very altruistic ripple effect.

Our first endeavors are purely instinctive prompting of an imagination vivid and undisciplined. As we grow older reason asserts itself and we become more and more systematic and designing. But those early impulses, though not immediately productive, are of the greatest moment and may shape our very destinies. Indeed, I feel now that had I understood and cultivated instead of suppressing them, I would have added substantial value to my bequest to the world. But not until I had attained manhood did I realize that I was an inventor.

The first priority of the business is to add value to the customers lives, in exchange for payment. At Mayflower-Plymouth, we're here to help your business figure this out, and to provide holistic solutions.

Among psychiatric researchers, having a job is considered one of the major characteristics of being a high-functioning person. ... Most critically, a capitalist society values productivity in its citizens above all else, and those with severe mental illness are much less likely to be productive in ways considered valuable: by adding to the cycle of production and profit.

One of the main reasons Jesus wanted Mari [Mary Magdalene] to start her own following of female disciples was because in those times, Jewish women had no probative value in society and were therefore not even given a basic education. Their intellect was considered decidedly inferior to men's and apart from this, women's far superior intuition was interpreted as a characteristic that associated them to the devil since the men could not quite understand this inner knowledge or find a plausible explanation for it...

The things you didn't receive added value to your life, the same as did the things you received. Life had holes. Life was still beautiful.

There are so many ways to add value to peoples lives. But what's also important is monetization. The key is to find that balance where your business is efficiently monetizing the value that it's adding.

That might apply if these dragons were my friends,” Winter objected, “but they’re actually strangers who happened to get thrown into a group with me. They’re not even IceWings. Why should they care what happens to Hailstorm?” “They care what happens to you,” Glory said. “For some reason,” added Deathbringer. “Entertainment value,” offered Qibli.

We live among ruins in a World in which ‘god is dead’ as Nietzsche stated. The ideals of today are comfort, expediency, surface knowledge, disregard for one’s ancestral heritage and traditions, catering to the lowest standards of taste and intelligence, apotheosis of the pathetic, hoarding of material objects and possessions, disrespect for all that is inherently higher and better — in other words a complete inversion of true values and ideals, the raising of the victory flag of ignorance and the banner of degeneracy. In such a time, social decadence is so widespread that it appears as a natural component of all political institutions. The crises that dominate the daily lives of our societies are part of a secret occult war to remove the support of spiritual and traditional values in order to turn man into a passive instrument of dark powers. The common ground of both Capitalism and Socialism is a materialistic view of life and being. Materialism in its war with the Spirit has taken on many forms; some have promoted its goals with great subtlety, whilst others have done so with an alarming lack of subtlety, but all have added, in greater or lesser measure, to the growing misery of Mankind. The forms which have done the most damage in our time may be enumerated as: Freemasonry, Liberalism, Nihilism, Capitalism, Socialism, Marxism, Imperialism, Anarchism, Modernism and the New Age.

Look... we're getting to be old men, and we've spent our lives looking for the weaknesses in one another's systems. I can see through Eastern values just as you can see through our Western ones. Both of us, I am sure, have experienced ad nauseam the technical satisfactions of this wretched war. But now your own side is going to shoot you. Don't you think it's time to recognise that there is as little worth on your side as there is on mine?

Our approach to consulting is to be more like educators. For us, it's not only about selling the transfer of knowledge... It's also about teaching and equipping businesses to utilize resources and evolve into the better version of themselves so that they can add more value in the world. Our goal is to help businesses to be more capable of adding value.

You should regard each meeting with a friend as a sitting he is unwillingly giving you for a portrait - a portrait that, probably, when you or he die, will still be unfinished. And, though this is an absorbing pursuit, nevertheless, the painters are apt to end pessimists. For however handsome and merry may be the face, however rich may be the background, in the first rough sketch of each portrait, yet with every added stroke of the brush, with every tiny readjustment of the "values," with every modification of the chiaroscuro, the eyes looking out at you grow more disquieting. And, finally, it is your own face that you are staring at in terror, as in a mirror by candlelight, when all the house is still.

Career miracles happen when you’re so in love with your life that pushing yourself is actually easier than stopping, when you “do without doing.” Joyful activity adds real value to the world, and adding value is the heart and soul of a successful career.

Most Business Processes Are 90% Waste and 10% Value-Added Work

Art, if it can be ascribed value, is most valuable when its beauty (and the beauty of the truth it tells) bewilders, confounds, defies evil itself; it does so by making what has been unmade; it subverts the spirit of the age; it mends the heart by whispering mysteries the mind alone can’t fathom; it fulfills its highest calling when into all the clamor of Hell it tells the unbearable, beautiful, truth that Christ has died, Christ is risen, and Christ will come again. None of these songs and stories matter if the beauty they’re adding to isn’t the kind of beauty that redeems and reclaims.

Suffering is imposed on us time and again so that one day we would become brave wise masters. That is, a strong being who is confidently aware of their intended direction in life, and fearlessly adding value to the world and their future.

She begins to feel that the reality show is the university she never attended. Vicarious reality. Emotion without a value-added tax. Movement without danger. Alma finds her reality. She no longer has a reason to put herself at risk and go out into the hostile, degrading world.

We'll have better communities, better cities, better states, better nations, and a better world - simply because businesses are creating and adding value for other groups of people. That's the power, the depth and the magnitude of the core essence of business.

We want to maintain alignment with a way of thinking about business from a value adding perspective.

At least she speaks well,” his father said, sipping from his wine. Chaol clenched his free hand so hard his glove groaned. “Better than that other one—the swaggering assassin.” Yrene knew. All of it. She knew every scrap of history, knew whose note she carried in her locket. But it didn’t ease the blow, not as his father added, “Who, it turned out, is Queen of Terrasen.” A mirthless laugh. “What a prize you might have had then, my son, if you’d managed to keep her.” “Yrene is the finest healer of her generation,” Chaol said with deadly quiet. “Her worth is greater than any crown.” And in this war, it might very well be. “You don’t need to bother proving my value to him,” Yrene said, her icy eyes pinned on his father. “I know precisely how talented I am. I don’t require his blessing.

To live a sinless life is good, but if you live in a cave and positively influence nobody, you may not have harmed anyone, but since you added no value to life, are you really worthy?

The problem with gross domestic product is the gross bit. There are no deductions involved: all economic activity is accounted as if it were of positive value. Social harm is added to, not subtracted from, social good. A train crash which generates £1bn worth of track repairs, medical bills and funeral costs is deemed by this measure as beneficial as an uninterrupted service which generates £1bn in ticket sales.

This heart within me I can feel, and I judge that it exists. This world I can touch, and I likewise judge that it exists. There ends all my knowledge, and the rest is construction. For if I try to seize this self of which I feel sure, if I try to define and to summarize it, it is nothing but water slipping through my fingers. I can sketch one by one all the aspects it is able to assume, all those likewise that have been attributed to it, this up bringing, this origin, this ardor or these silences, this nobility or this vileness. But aspects cannot be added up. This very heart which is mine will forever remain indefinable to me. Between the certainty I have of my existence and the content I try to give to that assurance, the gap will never be filled. Forever I shall be a stranger to myself. In psychology as in logic, there are truths but no truth. Socrates' "Know thyself" has as much value as the "Be virtuous" of our confessionals. They reveal a nostalgia at the same time as an ignorance. They are sterile exercises on great subjects. They are legitimate only in precisely so far as they are approximate.

Jobs are really important — they help facilitate people's sense of self worth and their sense of value. We all like to feel like we add value and that our life has meaning. And having a job we love that pays well contributes to that.

There are a lot of business opportunities emerging in relation to human space exploration. As we explore our solar system and eventually our galaxy, there will be plenty of new business ventures and lots of value to be added and lots of money to be made with that.

Part of being a good steward of capital is paying to others what is due to them for services we received which added value to our lives.

Any type of business we're talking about – in any industry, any market, anywhere in the world – it boils down to this same fundamental truth, the same fundamental essence and that is: creating value for others and adding some kind of benefit to the lives of other people.

The time has come to realize that the interracial drama acted out on the American continent has not only created a new black man, it has created a new white man, too. No road whatever will lead Americans back to the simplicity of this European village where white men still have the luxury of looking on me as a stranger. I am not, really, a stranger any longer for any American alive. One of the things that distinguishes Americans from other people is that no other people has ever been so deeply involved in the lives of black men, and vice versa. This fact faced, with all its implications, it can be seen that the history of the American Negro problem is not merely shameful, it is also something of an achievement. For even when the worst has been said, it must also be added that the perpetual challenge posed by this problem was always, somehow, perpetually met. It is precisely this black-white experience which may prove of indispensable value to us in the world we face today. This world is white no longer, and it will never be white again.

But that's the same for everyone if we let society determine our value," Steve explained as he sat down on the piano bench. "We always lose when we evaluate ourselves according to some one else's ideas or standards. And there are as many standards as there are people. A jock measures you by your athletic ability; a student by your brains; a steady by your looks. It's a losing battle," he said, striking a sour piano chord for added emphasis. "We have to forget about what people say or think, and recognize that God's values are the only important ones.

what is sweeter than to be so valued by one's wife that one becomes more valuable to oneself for this reason? Hence my dear Paulina is able to make me responsible, not only for her fears, but also for my own.

Going forward, Panama should expand on the canal business in new ways. That means not only widening the physical canal, but investing more broadly in global logistics and supply chains. So Panamanian leadership should ask, how can we extract more value from the canal by adding more value to it. Or how can we create or plug into new platforms which facilitate global trade. As a citizen of Panama, I'd like to see this happen.

...it is never safe to classify the souls of one's neighbors; one is apt, in the long run, to be proved a fool. You should regard each meeting with a friend as a sitting he is unwillingly giving you for a portrait -- a portrait that, probably, when you or he die, will still be unfinished. And, though this is an absorbing pursuit, nevertheless, the painters are apt to end pessimists. For however handsome and merry may be the face, however rich the background, in the first rough sketch of each portrait, yet with every added stroke of the brush, with every tiny readjustment of the 'values,' with every modification of the chiaroscuro, the eyes looking out at you grow more disquieting. And, finally, it is your own face that you are staring at in terror, as in a mirror by candle-light, when all the house is still.

Don't worry about trying to impress people. Just focus on how you can add value to their lives.

If your business asset has expenses that are directly correlated to revenues and they take up a big percentage of revenues, and you determine that it is not possible or practical to reduce the expenses or increase the associated revenues for that asset - you have two options: If in totality the assets revenues are greater than its expenses, keep the asset and do not get rid of it. Small profit margins are better than no profit margins and this asset is adding value to your business’s portfolio. If the assets expenses are greater than its revenues, then it is actually not an asset and any decisions made about it should be made with this realization in mind.

For the man was canny, he was intuitive, he anticipated everything. He continually looked over his shoulders, he looked into the background with mirrors, he locked his sleeping room at night, he could pick out a whisper in the wind, he could register the slightest added value a man put into his words, he could probably read the faltering and perfidy in Bob's face. He once numbered the spades on a playing card that skittered across the street a city block away; he licked his daughter's cut finger and there wasn't even a scar the next day; he wrestled with his son and the two Fords at once one afternoon and rarely even tilted - it was like grappling with a tree. When Jesse predicted rain, it rained; when he encouraged plants, they grew; when he scorned animals, they retreated; whomever he wanted to stir, he astonished.

[Donald] Keene observed [in a book entitled The Pleasures of Japanese Literature, 1988] that the Japanese sense of beauty has long sharply differed from its Western counterpart: it has been dominated by a love of irregularity rather than symmetry, the impermanent rather than the eternal and the simple rather than the ornate. The reason owes nothing to climate or genetics, added Keene, but is the result of the actions of writers, painters and theorists, who had actively shaped the sense of beauty of their nation. Contrary to the Romantic belief that we each settle naturally on a fitting idea of beauty, it seems that our visual and emotional faculties in fact need constant external guidance to help them decide what they should take note of and appreciate. 'Culture' is the word we have assigned to the force that assists us in identifying which of our many sensations we should focus on and apportion value to.

If you beg for money or resources, more begging will be increasingly required. Begging exacerbates void and lack. Instead of begging, find some people to provide value to and ensure that they pay you according to the value you provide.

This is life. Learning to love through loss. Seeking warm pockets in the bitter cold. Finding the worth of a smile on a cloudy day. Carrying the weight of the world on weary shoulders—mistakes, sins, injustices—added upon daily. Enduring burdens that spur greater strength. This is life. Sorting through layers of expressions staring you straight in the eye. A battle to be right when wrong, to be good when bad, to be content when in need, and to laugh when tearing up. This is life. Valuing things of no worth. Reevaluating dreams. Laboring ceaselessly against the current. Seeing less, wanting more, having enough. This is life. Chasing the moon when the sun would extend its warmth. Slapping the hand that would offer a gentle caress. Cowering at personal, monstrous shadows. Giving and taking in unbalanced weights. Diminishing the majesty of mountains in order to form our own lowly hills. Hoping for more than we deserve. This is life. Hurting. Despairing. Losing. Weeping. Suffering. Laboring. Sinking. Mourning. Appreciating with greater capacity and sincerity a learned knowledge that these adversities do have their opposites. This is life. A taste. A revelation. A banishment. A mercy. A test. An experience. A turbulent sea-voyage that shall assuredly reach the unseen shore, making seasoned sailors of us all. This is life.

The subjects which he has chosen, however, are of both historic and dramatic importance, and they have the added value of giving the modern reader a clear picture of the state of semi-lawlessness which existed in Europe, during the middle ages.

So why the stress?" said Gene. “You have had sex before?” “Of course,” I said. “My doctor is strongly in favor.” “Frontiers of medical science,” said Gene. He was probably making a joke. I think the value of regular sex has been known for some time. I explained further. “It’s just adding a second person makes it complicated.

He came to chat with me the day of my being discharged, advising that I not stay at the dog fight until the last dog was dead. I was a kid and made little counsel. Now that I am a bigger kid, I see the value--belatedly--added. Yet I also see the loss of life in the protecting, first of all, of oneself. Better to give oneself away. Dead f*ck the dog and so on.

We have taller buildings but shorter tempers; wider freeways but narrower viewpoints; we spend more but have less; we buy more but enjoy it less; we have bigger houses and smaller families; more conveniences, yet less time; we have more degrees but less sense; more knowledge but less judgment; more experts, yet more problems; we have more gadgets but less satisfaction; more medicine, yet less wellness; we take more vitamins but see fewer results. We drink too much; smoke too much; spend too recklessly; laugh too little; drive too fast, get too angry quickly; stay up too late; get up too tired; read too seldom; watch TV too much and pray too seldom. We have multiplied our possessions, but reduced our values; we fly in faster planes to arrive there quicker, to do less and return sooner; we sign more contracts only to realize fewer profits; we talk too much; love too seldom, and lie too often. We’ve learned how to make a living, but not a life; we’ve added years to life, not life to years.

‎...Gold is gold everywhere, fungible and indifferent. But when a disk of gold is stamped by a coiner with certain pompous words and the picture of a King, it takes on added value -- seigneurage. It has that value only in that people believe that it does -- it is a shared phant'sy.

Self-esteem is your capacity to recognize your worth and value, despite your human flaws and weaknesses. Your value as a person isn't earned; it isn't conditional; it can't be added to or subtracted from. Your essential worth is neither greater nor lesser than that of any other human being. It can't be. Self-esteem is about being, not doing. You have worth simply because you're alive.

Yet at least he had believed in the cars, maybe to excess: how could he not, seeing people poorer than him come in, Negro, Mexican, cracker, a parade seven days a week, bring with them the most godawful of trade-ins: motorized, metal extensions of themselves, of their families and what their whole lives must be like, out there so naked for anybody, a stranger like himself, to look at, frame cockeyed, rusty underneath, fender repainted in a shade just off enough to depress the value, if not Mucho himself, inside smelling hopeless of children, of supermarket booze, or two, sometimes three generations of cigarette smokers, or only of dust--and when the cars were swept out you had to look at the actual residue of these lives, and there was no way of telling what things had been truly refused (when so little he supposed came by that out of fear most of it had to be taken and kept) and what had simply (perhaps tragically) been lost: clipped coupons promising savings of 5 or 10¢, trading stamps, pink flyers advertising specials at the market, butts, tooth-shy combs, help-wanted ads, Yellow Pages torn from the phone book, rags of old underwear or dresses that already were period costumes, for wiping your own breath off the inside of a windshield with so you could see whatever it was, a movie, a woman or car you coveted, a cop who might pull you over just for drill, all the bits and pieces coated uniformly, like a salad of despair, in a grey dressing of ash, condensed exhaust, dust, body wastes--it nauseated him to look, but he had to look.

We then return our gaze to the mirror-boxed future-towns circling us-the hard drives of our culture, where the human tribe is making flesh its deepest needs and fears; teaching machines to think; accelerating the pace of obsolescence; designing new animals to replace the animals we've erased; value adding; reconstructing the future.

without variability, we cannot innovate. Product development produces the recipes for products, not the products themselves. If a design does not change, there can be no value-added. But, when we change a design, we introduce uncertainty and variability in outcomes. We cannot eliminate all variability without eliminating all value-added.

Leanoardo wrote that a painter should begin every canvas with a wash of black, because all things in nature are dark except where exposed by the light. Most painters do the opposite, starting with a whitewash and adding the shadows last. But Paul, who knows Leonardo so well you'd thing the old man slept on the bottom bunk, understands the value of starting with the shadows. The only things people can ever know about you are the ones you let them see.

Continue to act thus, my dear Lucilius – set yourself free for your own sake; gather and save your time, which till lately has been forced from you, or filched away, or has merely slipped from your hands. Make yourself believe the truth of my words, – that certain moments are torn from us, that some are gently removed, and that others glide beyond our reach. The most disgraceful kind of loss, however, is that due to carelessness. Furthermore, if you will pay close heed to the problem, you will find that the largest portion of our life passes while we are doing ill, a goodly share while we are doing nothing, and the whole while we are doing that which is not to the purpose. What man can you show me who places any value on his time, who reckons the worth of each day, who understands that he is dying daily? For we are mistaken when we look forward to death; the major portion of death has already passed. Whatever years be behind us are in death's hands.

Google gets $59 billion, and you get free search and e-mail. A study published by the Wall Street Journal in advance of Facebook’s initial public offering estimated the value of each long-term Facebook user to be $80.95 to the company. Your friendships were worth sixty-two cents each and your profile page $1,800. A business Web page and its associated ad revenue were worth approximately $3.1 million to the social network. Viewed another way, Facebook’s billion-plus users, each dutifully typing in status updates, detailing his biography, and uploading photograph after photograph, have become the largest unpaid workforce in history. As a result of their free labor, Facebook has a market cap of $182 billion, and its founder, Mark Zuckerberg, has a personal net worth of $33 billion. What did you get out of the deal? As the computer scientist Jaron Lanier reminds us, a company such as Instagram—which Facebook bought in 2012—was not valued at $1 billion because its thirteen employees were so “extraordinary. Instead, its value comes from the millions of users who contribute to the network without being paid for it.” Its inventory is personal data—yours and mine—which it sells over and over again to parties unknown around the world. In short, you’re a cheap date.

Its important to acknowledge inter-dependence in economic ecosystems. But I think it's also important to emphasize inter-value-adding. So in addition to acknowledging our need for each other, we should also emphasize the ways that we add value to each other. The former promotes necessary appreciation for others. And the latter promotes necessary sense of self worth. And that's a good balance.

Helen of Troy Does Counter Dancing The world is full of women who'd tell me I should be ashamed of myself if they had the chance. Quit dancing. Get some self-respect and a day job. Right. And minimum wage, and varicose veins, just standing in one place for eight hours behind a glass counter bundled up to the neck, instead of naked as a meat sandwich. Selling gloves, or something. Instead of what I do sell. You have to have talent to peddle a thing so nebulous and without material form. Exploited, they'd say. Yes, any way you cut it, but I've a choice of how, and I'll take the money. I do give value. Like preachers, I sell vision, like perfume ads, desire or its facsimile. Like jokes or war, it's all in the timing. I sell men back their worst suspicions: that everything's for sale, and piecemeal. They gaze at me and see a chain-saw murder just before it happens, when thigh, ass, inkblot, crevice, tit, and nipple are still connected. Such hatred leaps in them, my beery worshipers! That, or a bleary hopeless love. Seeing the rows of heads and upturned eyes, imploring but ready to snap at my ankles, I understand floods and earthquakes, and the urge to step on ants. I keep the beat, and dance for them because they can't. The music smells like foxes, crisp as heated metal searing the nostrils or humid as August, hazy and languorous as a looted city the day after, when all the rape's been done already, and the killing, and the survivors wander around looking for garbage to eat, and there's only a bleak exhaustion. Speaking of which, it's the smiling tires me out the most. This, and the pretense that I can't hear them. And I can't, because I'm after all a foreigner to them. The speech here is all warty gutturals, obvious as a slam of ham, but I come from the province of the gods where meaning are lilting and oblique. I don't let on to everyone, but lean close, and I'll whisper: My mothers was raped by a holy swan. You believe that? You can take me out to dinner. That's what we tell all the husbands. There sure are a lot of dangerous birds around. Not that anyone here but you would understand. The rest of them would like to watch me and feel nothing. Reduce me to components as in a clock factory or abattoir. Crush out the mystery. Wall me up alive in my own body. They'd like to see through me, but nothing is more opaque than absolute transparency. Look - my feet don't hit the marble! Like breath or a balloon, I'm rising, I hover six inches in the air in my blazing swan-egg of light. You think I'm not a goddess? Try me. This is a torch song. Touch me and you'll burn.

Then it will be in our power to understand how contemptible are the things we admire – like children who regard every toy as a thing of value, who cherish necklaces bought at the price of a mere penny as more dear than their parents or than their brothers. And what, then, as Aristo says, is the difference between ourselves and these children, except that we elders go crazy over paintings and sculpture, and that our folly costs us dearer?

At its very core, the story of Jack the Ripper is a narrative of a killer’s deep, abiding hatred of women, and our culture’s obsession with the mythology serves only to normalize its particular brand of misogyny. We have grown so comfortable with the notion of “Jack the Ripper,” the unfathomable, invincible male killer, that we have failed to recognize that he continues to walk among us. In his top hat and cape, wielding his blood-drenched knife, he can be spotted regularly in London on posters, in ads, on the sides of buses. Bartenders have named drinks after him, shops use his moniker on their signs, tourists from around the world make pilgrimages to Whitechapel to walk in his footsteps and visit a museum dedicated to his violence. The world has learned to dress up in his costume at Halloween, to imagine being him, to honor his genius, to laugh at a murderer of women. By embracing him, we embrace the set of values that surrounded him in 1888, which teaches women that they are of a lesser value and can expect to be dishonored and abused.

The fee asset managers charge is for the value they provide. If a farmer grows a fruiting tree, you pay him more for the tree than you would pay him for just a seedling. Why? Because of the effort, energy and skill the farmer put into growing that tree plus the added value of the income (fruit) that tree provides are a testament to the farmers value add and he deserves to be compensated for that value add. It’s the same kind of thing with the 2 & 20 you pay the portfolio manager.

But fundamentally, this is about the imbalance of power between the sexes. As long as women’s primary access to power is via access to men, and as long as men value women primarily as either carriers of their bloodline or vessels for their carnal desires, both men and women will be commenting on women’s youth and beauty—or the lack thereof—ad nauseum, the former group as they would appraise any other interchangeable commodity, and the latter as assessment of competitive advantages and disadvantages. “Certainly it’s admirable for any given woman to learn to appreciate her own worth, despite all the countervailing forces. But it cannot be enough for those who are treated as lesser to feel better about themselves. That they are treated as lesser is an injustice. And that injustice itself must be rooted out and eradicated.

School of Resentment is a term coined by critic Harold Bloom to describe related schools of literary criticism which have gained prominence in academia since the 1970s and which Bloom contends are preoccupied with political and social activism at the expense of aesthetic values.[1] Broadly, Bloom terms "Schools of Resentment" approaches associated with Marxist critical theory, including African American studies, Marxist literary criticism, New Historicist criticism, feminist criticism, and poststructuralism—specifically as promoted by Jacques Lacan, Jacques Derrida and Michel Foucault. The School of Resentment is usually defined as all scholars who wish to enlarge the Western canon by adding to it more works by authors from minority groups without regard to aesthetic merit and/or influence over time, or those who argue that some works commonly thought canonical promote sexist, racist or otherwise biased values and should therefore be removed from the canon. Bloom contends that the School of Resentment threatens the nature of the canon itself and may lead to its eventual demise. Philosopher Richard Rorty[2] agreed that Bloom is at least partly accurate in describing the School of Resentment, writing that those identified by Bloom do in fact routinely use "subversive, oppositional discourse" to attack the canon specifically and Western culture in general.

In one of those mythic remarks of uncertain authorship, Michael Faraday is alleged to have been asked what was the use of science. ‘Sir,’ Faraday replied. ‘Of what use is a new-born child?’ The obvious thing for Faraday (or Benjamin Franklin, or whoever it was) to have meant was that a baby might be no use for anything at present, but it has great potential for the future. I now like to think that he meant something else, too: What is the use of bringing a baby into the world if the only thing it does with its life is just work to go on living? If everything is judged by how ‘useful’ it is — useful for staying alive, that is — we are left facing a futile circularity. There must be some added value. At least a part of life should be devoted to living that life, not just working to stop it ending.

Peter hesitates. "Ridiculous" is the least of it. How about offensive, insulting? How about the implication that "someone who's never used" is a sad and small figure, standing on the platform, sensibly dressed, as the bus pulls in? Even now, after all those ad campaigns, after all we've learned about how bad it really and truly gets, there is the glamour of self-destruction, imperishable, gem-hard, like some cursed ancient talisman that cannot be destroyed by any known means. Still, still, the ones who go down can seem as if they're more complicatedly, more dangerously attuned to the sadness and, yes, the impossible grandeur. They're romantic, goddamn them; we just can't get it up in quite the same way for the sober and sensible, the dogged achievers, for all the good they do. We don't adore them with the exquisite disdain we can bring to the addicts and miscreants. It helps, of course - let's not get carried away - if you're a young prince like Mizzy, and you've actually got something of value to destroy in the first place.

Why was there no fucking TrueDaddy? The answer was clear. Because men wouldn't fall for it. Not that they were smarter- Amara firmly believed she could trounce the average man in a battle of wits- but because they weren't primed from birth like women were, told that they could be anything they wanted to be while handicapped at every turn by invisible forces, told that they were more than just their looks while also culturally programmed to believe that their value was tied to their desirability. Men aged into silver foxes while women aged into obsolescence. And when you added in children, oh, that was when everything really went to shit. Because even though father stamped their children with their last names, the world didn't ask as much of them. No one really expected fathers to consider giving up their careers to put their children first, to stop managing a company and start managing a household. Women had to grapple with a choice that men never did while remaining uncomplaining and generous so that they didn't nag their husbands straight into the arms of uncomplicated lovers.

I don’t remember when I stopped noticing—stopped noticing every mirror, every window, every scale, every fast-food restaurant, every diet ad, every horrifying model. And I don’t remember when I stopped counting, or when I stopped caring what size my pants were, or when I started ordering what I wanted to eat and not what seemed “safe,” or when I could sit comfortably reading a book in my kitchen without noticing I was in my kitchen until I got hungry—or when I started just eating when I got hungry, instead of questioning it, obsessing about it, dithering and freaking out, as I’d done for nearly my whole life. I don’t remember exactly when recovery took hold, and went from being something I both fought and wanted, to being simply a way of life. A way of life that is, let me tell you, infinitely more peaceful, infinitely happier, and infinitely more free than life with an eating disorder. And I wouldn’t give up this life of freedom for the world. What I know is this: I chose recovery. It was a conscious decision, and not an easy one. That’s the common denominator among people I know who have recovered: they chose recovery, and they worked like hell for it, and they didn’t give up. Recovery isn’t easy, at first. It takes time. It takes more work, sometimes, than you think you’re willing to do. But it is worth every hard day, every tear, every terrified moment. It’s worth it, because the trade-off is this: you let go of your eating disorder, and you get back your life. There are a couple of things I had to keep in mind in early recovery. One was that I was going to recover, even though I didn’t feel “ready.” I realized I was never going to feel ready—I was just going to jump in and do it, ready or not, and I am deeply glad that I did. Another was that symptoms were not an option. Symptoms, as critically necessary and automatic as they feel, are ultimately a choice. You can choose to let the fallacy that you must use symptoms kill you, or you can choose not to use symptoms. Easier said than done? Of course. But it can be done. I had to keep at the forefront of my mind the reasons I wanted to recover so badly, and the biggest one was this: I couldn’t believe in what I was doing anymore. I couldn’t justify committing my life to self-destruction, to appearance, to size, to weight, to food, to obsession, to self-harm. And that was what I had been doing for so long—dedicating all my strength, passion, energy, and intelligence to the pursuit of a warped and vanishing ideal. I just couldn’t believe in it anymore. As scared as I was to recover, to recover fully, to let go of every last symptom, to rid myself of the familiar and comforting compulsions, I wanted to know who I was without the demon of my eating disorder inhabiting my body and mind. And it turned out that I was all right. It turned out it was all right with me to be human, to have hungers, to have needs, to take space. It turned out that I had a self, a voice, a whole range of values and beliefs and passions and goals beyond what I had allowed myself to see when I was sick. There was a person in there, under the thick ice of the illness, a person I found I could respect. Recovery takes time, patience, enormous effort, and strength. We all have those things. It’s a matter of choosing to use them to save our own lives—to survive—but beyond that, to thrive. If you are still teetering on the brink of illness, I invite you to step firmly onto the solid ground of health. Walk back toward the world. Gather strength as you go. Listen to your own inner voice, not the voice of the eating disorder—as you recover, your voice will get clearer and louder, and eventually the voice of the eating disorder will recede. Give it time. Don’t give up. Love yourself absolutely. Take back your life. The value of freedom cannot be overestimated. It’s there for the taking. Find your way toward it, and set yourself free.

Take the example of our spinner. We have seen that, to daily reproduce his labouring power, he must daily reproduce a value of three shillings, which he will do by working six hours daily. But this does not disable him from working ten or twelve or more hours a day. But by paying the daily or weekly value of the spinner's labouring power the capitalist has acquired the right of using that labouring power during the whole day or week. He will, therefore, make him work say, daily, twelve hours. Over and above the six hours required to replace his wages, or the value of his labouring power, he will, therefore, have to work six other hours, which I shall call hours of surplus labour, which surplus labour will realize itself in a surplus value and a surplus produce. If our spinner, for example, by his daily labour of six hours, added three shillings' value to the cotton, a value forming an exact equivalent to his wages, he will, in twelce hours, add six shillings' worth to the cotton, and produce a proportional surplus of yarn. As he has sold his labouring power to the capitalist, the whole value of produce created by him belongs to the capitalist, the owner pro tem. of his labouring power. By advancing three shillings, the capitalist will, therefore, realize a value of six shillings, because, advancing a value in which six hours of labour are crystallized. By repeating this same process daily, the capitalist will daily advance three shillings and daily pocket six shillings, one half of which will go to pay wages anew, and the other half of which will form surplus value, for which the capitalist pays no equivalent. It is this sort of exchange between capital and labour upon which capitalistic production, or the wages system, is founded, and which must constantly result in reproducing the working man as a working man, and the capitalist as a capitalist.

...his consuming interest remains in the world of men, their institutions, their history, their passions. And because he is interested in men, nothing that men do can be altogether tedious...He will naturally be interested in the events that engage men’s ultimate beliefs, their moments of tragedy and grandeur and ecstasy. But he will also be fascinated by the commonplace, the everyday. He will know reverence, but this reverence will not prevent him from wanting to see and to understand. He may sometimes feel revulsion or contempt , but this will also not deter him from wanting to have his questions answered. ...in his quest for understanding, moves through the world of men without respect for the usual lines of demarcation. Nobility ad degradation, power and obscurity, intelligence and folly -- these are equally interesting to him, however unequal they may be in his personal values or tastes. This his questions may lead him to all possible levels of society, the best and least known places, the most respected and the most despised. ...he will find himself in all these places because his own questions have so taken possession of him that he has little choice but to seek for answers.

This new concept of the "finest, highest achievement of art" had no sooner entered my mind than it located the imperfect enjoyment I had had at the theater, and added to it a little of what it lacked; this made such a heady mixture that I exclaimed, "What a great artiste she is!" It may be thought I was not altogether sincere. Think, however, of so many writers who, in a moment of dissatisfaction with a piece they have just written, may read a eulogy of the genius of Chateaubriand, or who may think of some other great artist whom they have dreamed of equaling, who hum to themselves a phrase of Beethoven for instance, comparing the sadness of it to the mood they have tried to capture in their prose, and are then so carried away by the perception of genius that they let it affect the way they read their own piece, no longer seeing it as they first saw it, but going so far as to hazard an act of faith in the value of it, by telling themselves "It's not bad you know!" without realizing that the sum total which determines their ultimate satisfaction includes the memory of Chateaubriand's brilliant pages, which they have assimilated to their own, but which, of course, they did not write. Think of all the men who go on believing in the love of a mistress in whom nothing is more flagrant than her infidelities; of all those torn between the hope of something beyond this life (such as the bereft widower who remembers a beloved wife, or the artist who indulges in dreams of posthumous fame, each of them looking forward to an afterlife which he knows is inconceivable) and the desire for a reassuring oblivion, when their better judgement reminds them of the faults they might otherwise have to expiate after death; or think of the travelers who are uplifted by the general beauty of a journey they have just completed, although during it their main impression, day after day, was that it was a chore--think of them before deciding whether, given the promiscuity of the ideas that lurk within us, a single one of those that affords us our greatest happiness has not begun life by parasitically attaching itself to a foreign idea with which it happened to come into contact, and by drawing from it much of the power of pleasing which it once lacked.

I emphasise it now; I had little-to-nothing in common with other people. Their values I did not comprehend, their ideals were to me a living horror. Call it ostentatious but I even sought to provide tangible proof of my withdrawal from the world. I posted a sign in the entrance to the building wherein I dwelt; a sign that indicated I had no wish to be disturbed by anyone, for any purpose whatsoever. As these convictions took hold of me and, as I denied, nay even repudiated, the hold that the current society of men possesses over its ranks, as I retreated into a hermitage of the imagination, disentangling my own concerns from those paramount to the age in which I happened to be born, an age with no claim to be more enlightened, significant or progressive than any other, I tried to make a stand for the spirit. Tyranny, in this land, I was told, was dead. But I contend that the replacement of one form of tyranny with another is still tyranny. The secret police now operate not via the use of brute force in dark underground cells; they operate instead by a process of open brainwashing that is impossible to avoid altogether. The torture cells are not secret; they are everywhere, and so ubiquitous that they are no longer seen for what they are. One may abandon television; one may abandon all forms of broadcast media, even the Internet, but the advertising hoardings in every street, on vehicles, inside transport centres, are still there. And they contain the same messages. Only the very rich can avoid their clutches utterly. Those who have obtained sufficient wealth may choose their own surroundings, free from the propaganda of a decayed futurity. And yet, and yet, in order to obtain such a position of freedom it is first necessary to have served the ideals of the tyranny slavishly, thereby validating it. ("The Tower")

now or never. If Fletcher didn’t make this kill, he would go hungry tonight. Dusk was fast approaching and he was already running late. He needed to make his way back to the village soon, or the gates would close. If that happened, he would either have to bribe the guards with money he didn’t have or take his chances in the woods overnight. The young elk had just finished rubbing its antlers against a tall pine, scraping the soft velvet that coated them to leave the sharp tines beneath. From its small size and stature, Fletcher could tell it was a juvenile, sporting its first set of antlers. It was a fine specimen, with glossy fur and bright, intelligent eyes. Fletcher felt almost ashamed to hunt such a majestic creature, yet he was already adding up its value in his head. The thick coat would do well when the fur traders came by, especially as it was now winter. It would probably

The question of the purpose of human life has been raised countless times; it has never yet received a satisfactory answer and perhaps does not admit of one. Some of those who have asked it have added that if it should turn out that life has no purpose, it would lose all value for them. But this threat alters nothing. It looks, on the contrary, as though one had a right to dismiss the question, for it seems to derive from the human presumptuousness, many other manifestations of which are already familiar to us. Nobody talks about the purpose of the life of animals, unless, perhaps, it may be supposed to lie in being of service to man. But this view is not tenable either, for there are many animals of which man can make nothing, except to describe, classify and study them; and innumerable species of animals have escaped even this use, since they existed and became extinct before man set eyes on them.

Bear with me a moment, now. Chicken-sexing. Since hens have a far greater commercial value than males, cocks, roosters, it is apparently vital to determine the sex of a newly hatched chick. In order to know whether to expend capital on raising it or not, you see. A cock is nearly worthless, apparently, on the open market. The sex characteristics of newly hatched chicks, however, are entirely internal, and it is impossible with the naked eye to tell whether a given chick is a hen or a cock. This is what I have been told, at any rate. A professional chicken-sexer, however, can nevertheless tell. The sex. He can go through a brood of freshly hatched chicks, examining each one entirely by eye, and tell the poultry farmer which chicks to keep and which are cocks. The cocks are to be allowed to perish. “Hen, hen, cock, cock, hen,” and so on and so forth. This is apparently in Australia. The profession. And they are nearly always right. Correct. The fowl determined to be hens do in fact grow up to be hens and return the poultry farmer’s investment. What the chicken-sexer cannot do, however, is explain how he knows. The sex. It’s apparently often a patrilineal profession, handed down from father to son. Australia, New Zealand. Have him hold up a new-hatched chick, a young cock shall we say, and ask him how he can tell that it is a cock, and the professional chicken-sexer will apparently shrug his shoulders and say “Looks like a cock to me.” Doubtless adding “mate,” much the way you or I would add “my friend” or “sir.

From that evening, Swann understood that the feeling which Odette had once had for him would never revive, that his hopes of happiness would not be realised now. And the days on which, by a lucky chance, she had once more shewn herself kind and loving to him, or if she had paid him any attention, he recorded those apparent and misleading signs of a slight movement on her part towards him with the same tender and sceptical solicitude, the desperate joy that people reveal who, when they are nursing a friend in the last days of an incurable malady, relate, as significant facts of infinite value: "Yesterday he went through his accounts himself, and actually corrected a mistake that we had made in adding them up; he ate an egg to-day and seemed quite to enjoy it, if he digests it properly we shall try him with a cutlet to-morrow,"--although they themselves know that these things are meaningless on the eve of an inevitable death.

Odin’s wisdom is embodied in Hávamál (‘The Sayings of the High One’), a collection of anonymous Viking Age gnomic verses supposed to have been composed by Odin and preserved in a single thirteenth century Icelandic manuscript. Hávamál is not concerned with metaphysical questions, only with the kind of pragmatic common-sense wisdom valued by practical people. Cultivate friendships, never take hospitality for granted and repay gifts with gifts. Do not make enemies unnecessarily or pick foolish fights. On campaign, keep your weapons close to hand. Do not drink too much mead or ale, it robs a man of his wits. If you do not know what you are talking about, keep quiet: it is better to listen. Exercise caution in business and always beware of treachery and double dealing. Always deal honestly yourself except with your enemies: deceive them if you can. The advice is sometimes contradictory: Hávamál berates the coward who thinks he will live forever if he avoids fighting while also declaring that it is better to be a live dog than a dead lion.

The air, soil and water cumulatively degrade; the climates and oceans destabilize; species become extinct at a spasm rate across continents; pollution cycles and volumes increase to endanger life-systems at all levels in cascade effects; a rising half of the world is destitute as inequality multiplies; the global food system produces more and more disabling and contaminated junk food without nutritional value; non-contagious diseases multiply to the world’s biggest killer with only symptom cures; the vocational future of the next generation collapses across the world while their bank debts rise; the global financial system has ceased to function for productive investment in life-goods; collective-interest agencies of governments and unions are stripped while for-profit state subsidies multiply; police state laws and methods advance while belligerent wars for corporate resources increase; the media are corporate ad vehicles and the academy is increasingly reduced to corporate functions; public sectors and services are non-stop defunded and privatized as tax evasion and transnational corporate funding and service by governments rise at the same time at every level.

The “German problem” after 1970 became how to keep up with the Germans in terms of efficiency and productivity. One way, as above, was to serially devalue, but that was beginning to hurt. The other way was to tie your currency to the deutsche mark and thereby make your price and inflation rate the same as the Germans, which it turned out would also hurt, but in a different way. The problem with keeping up with the Germans is that German industrial exports have the lowest price elasticities in the world. In plain English, Germany makes really great stuff that everyone wants and will pay more for in comparison to all the alternatives. So when you tie your currency to the deutsche mark, you are making a one-way bet that your industry can be as competitive as the Germans in terms of quality and price. That would be difficult enough if the deutsche mark hadn’t been undervalued for most of the postwar period and both German labor costs and inflation rates were lower than average, but unfortunately for everyone else, they were. That gave the German economy the advantage in producing less-than-great stuff too, thereby undercutting competitors in products lower down, as well as higher up the value-added chain. Add to this contemporary German wages, which have seen real declines over the 2000s, and you have an economy that is extremely hard to keep up with. On the other side of this one-way bet were the financial markets. They looked at less dynamic economies, such as the United Kingdom and Italy, that were tying themselves to the deutsche mark and saw a way to make money. The only way to maintain a currency peg is to either defend it with foreign exchange reserves or deflate your wages and prices to accommodate it. To defend a peg you need lots of foreign currency so that when your currency loses value (as it will if you are trying to keep up with the Germans), you can sell your foreign currency reserves and buy back your own currency to maintain the desired rate. But if the markets can figure out how much foreign currency you have in reserve, they can bet against you, force a devaluation of your currency, and pocket the difference between the peg and the new market value in a short sale. George Soros (and a lot of other hedge funds) famously did this to the European Exchange Rate Mechanism in 1992, blowing the United Kingdom and Italy out of the system. Soros could do this because he knew that there was no way the United Kingdom or Italy could be as competitive as Germany without serious price deflation to increase cost competitiveness, and that there would be only so much deflation and unemployment these countries could take before they either ran out of foreign exchange reserves or lost the next election. Indeed, the European Exchange Rate Mechanism was sometimes referred to as the European “Eternal Recession Mechanism,” such was its deflationary impact. In short, attempts to maintain an anti-inflationary currency peg fail because they are not credible on the following point: you cannot run a gold standard (where the only way to adjust is through internal deflation) in a democracy.

Hollin was still sitting with Levitas’s head in his lap, a bucket now beside him; he was squeezing water from a clean cloth into the dragon’s open mouth. He looked at Rankin without bothering to hide his contempt, but then he bent over and said, “Levitas, come along now; look who’s come.” Levitas’s eyes opened, but they were milky and blind. “My captain?” he said uncertainly. Laurence thrust Rankin forward and down onto his knees, none too gently; Rankin gasped and clutched at his thigh, but he said, “Yes, I am here.” He looked up at Laurence and swallowed, then added awkwardly, “You have been very brave.” There was nothing natural or sincere in the tone; it was as ungraceful as could be imagined. But Levitas only said, very softly, “You came.” He licked at a few drops of water at the corner of his mouth. The blood was still welling sluggishly from beneath the dressing, thick enough to slightly part the bandages one from the other, glistening and black. Rankin shifted uneasily; his breeches and stockings were being soaked through, but he looked up at Laurence and did not try to move away. Levitas gave a low sigh, and then the shallow movement of his sides ceased. Hollin closed his eyes with one rough hand. Laurence’s hand was still heavy on the back of Rankin’s neck; now he lifted it away, rage gone, and only tight-lipped disgust left. “Go,” he said. “We who valued him will make the arrangements, not you.” He did not even look at the man as Rankin left the clearing.

Had she been able to listen to her body, the true Virginia would certainly have spoken up. In order to do so, however, she needed someone to say to her: “Open your eyes! They didn’t protect you when you were in danger of losing your health and your mind, and now they refuse to see what has been done to you. How can you love them so much after all that?” No one offered that kind of support. Nor can anyone stand up to that kind of abuse alone, not even Virginia Woolf. Malcolm Ingram, the noted lecturer in psychological medicine, believed that Woolf’s “mental illness” had nothing to do with her childhood experiences, and her illness was genetically inherited from her family. Here is his opinion as quoted on the Virginia Woolf Web site: As a child she was sexually abused, but the extent and duration is difficult to establish. At worst she may have been sexually harassed and abused from the age of twelve to twenty-one by her [half-]brother George Duckworth, [fourteen] years her senior, and sexually exploited as early as six by her other [half-] brother… It is unlikely that the sexual abuse and her manic-depressive illness are related. However tempting it may be to relate the two, it must be more likely that, whatever her upbringing, her family history and genetic makeup were the determining factors in her mood swings rather than her unhappy childhood [italics added]. More relevant in her childhood experience is the long history of bereavements that punctuated her adolescence and precipitated her first depressions.3 Ingram’s text goes against my own interpretation and ignores a large volume of literature that deals with trauma and the effects of childhood abuse. Here we see how people minimize the importance of information that might cause pain or discomfort—such as childhood abuse—and blame psychiatric disorders on family history instead. Woolf must have felt keen frustration when seemingly intelligent and well-educated people attributed her condition to her mental history, denying the effects of significant childhood experiences. In the eyes of many she remained a woman possessed by “madness.” Nevertheless, the key to her condition lay tantalizingly close to the surface, so easily attainable, and yet neglected. I think that Woolf’s suicide could have been prevented if she had had an enlightened witness with whom she could have shared her feelings about the horrors inflicted on her at such an early age. But there was no one to turn to, and she considered Freud to be the expert on psychic disorders. Here she made a tragic mistake. His writings cast her into a state of severe uncertainty, and she preferred to despair of her own self rather than doubt the great father figure Sigmund Freud, who represented, as did her family, the system of values upheld by society, especially at the time.   UNFORTUNATELY,

From Bourcet he learnt the principle of calculated dispersion to induce the enemy to disperse their own concentration preparatory to the swift reuniting of his own forces. Also, the value of a 'plan with several branches', and of operating in a line which threatened alternative objectives. Moreover, the very plan which Napoleon executed in his first campaign was based on one that Bourcet had designed half a century earlier. Form Guibert he acquired an idea of the supreme value of mobility and fluidity of force, and of the potentialities inherent in the new distribution of an army in self-contained divisions. Guibert had defined the Napoleonic method when he wrote, a generation earlier: 'The art is to extend forces without exposing them, to embrace the enemy without being disunited, to link up the moves or the attacks to take the enemy in flank without exposing one's own flank.' And Guibert's prescription for the rear attack, as the means of upsetting the enemy's balance, became Napoleon's practice. To the same source can be traced Napoleon's method of concentrating his mobile artillery to shatter, and make a breach at, a key point in the enemy's front. Moreover, it was the practical reforms achieved by Guibert in the French army shortly before the Revolution which fashioned the instrument that Napoleon applied. Above all, it was Guibert's vision of a coming revolution in warfare, carried out by a man who would arise from a revolutionary state, that kindled the youthful Napoleon's imagination and ambition. While Napoleon added little to the ideas he had imbibed, he gave them fulfilment. Without his dynamic application the new mobility might have remained merely a theory. Because his education coincided with his instincts, and because these in turn were given scope by his circumstances, he was able to exploit the full possibilities of the new 'divisional' system. In developing the wider range of strategic combinations thus possible Napoleon made his chief contribution to strategy.

ONCE, a youth went to see a wise man, and said to him: “I have come seeking advice, for I am tormented by feelings of worthlessness and no longer wish to live. Everyone tells me that I am a failure and a fool. I beg you, Master, help me!” The wise man glanced at the youth, and answered hurriedly: “Forgive me, but I am very busy right now and cannot help you. There is one urgent matter in particular which I need to attend to...”—and here he stopped, for a moment, thinking, then added: “But if you agree to help me, I will happily return the favor.” “Of...of course, Master!” muttered the youth, noting bitterly that yet again his concerns had been dismissed as unimportant. “Good,” said the wise man, and took off a small ring with a beautiful gem from his finger. “Take my horse and go to the market square! I urgently need to sell this ring in order to pay off a debt. Try to get a decent price for it, and do not settle for anything less than one gold coin! Go right now, and come back as quick as you can!” The youth took the ring and galloped off. When he arrived at the market square, he showed it to the various traders, who at first examined it with close interest. But no sooner had they heard that it would sell only in exchange for gold than they completely lost interest. Some of the traders laughed openly at the boy; others simply turned away. Only one aged merchant was decent enough to explain to him that a gold coin was too high a price to pay for such a ring, and that he was more likely to be offered only copper, or at best, possibly silver. When he heard these words, the youth became very upset, for he remembered the old man’s instruction not to accept anything less than gold. Having already gone through the whole market looking for a buyer among hundreds of people, he saddled the horse and set off. Feeling thoroughly depressed by his failure, he returned to see the wise man. “Master, I was unable to carry out your request,” he said. “At best I would have been able to get a couple of silver coins, but you told me not to agree to anything less than gold! But they told me that this ring is not worth that much.” “That’s a very important point, my boy!” the wise man responded. “Before trying to sell a ring, it would not be a bad idea to establish how valuable it really is! And who can do that better than a jeweler? Ride over to him and find out what his price is. Only do not sell it to him, regardless of what he offers you! Instead, come back to me straightaway.” The young man once more leapt up on to the horse and set off to see the jeweler. The latter examined the ring through a magnifying glass for a long time, then weighed it on a set of tiny scales. Finally, he turned to the youth and said: “Tell your master that right now I cannot give him more than 58 gold coins for it. But if he gives me some time, I will buy the ring for 70.” “70 gold coins?!” exclaimed the youth. He laughed, thanked the jeweler and rushed back at full speed to the wise man. When the latter heard the story from the now animated youth, he told him: “Remember, my boy, that you are like this ring. Precious, and unique! And only a real expert can appreciate your true value. So why are you wasting your time wandering through the market and heeding the opinion of any old fool?

With our desire to have more, we find ourselves spending more and more time and energy to manage and maintain everything we have. We try so hard to do this that the things that were supposed to help us end up ruling us. We eventually get used to the new state where our wishes have been fulfilled. We start taking those things for granted and there comes a time when we start getting tired of what we have. We're desperate to convey our own worth, our own value to others. We use objects to tell people just how valuable we are. The objects that are supposed to represent our qualities become our qualities themselves. There are more things to gain from eliminating excess than you might imagine: time, space, freedom and energy. When people say something is impossible, they have already decided that they don't want to do it. Differentiate between things you want and things you need. Leave your unused space empty. These open areas are incredibly useful. They bring us a sense of freedom and keep our minds open to the more important things in life. Memories are wonderful but you won't have room to develop if your attachment to the past is too strong. It's better to cut some of those ties so you can focus on what's important today. Don't get creative when you are trying to discard things. There's no need to stock up. An item chosen with passion represents perfection to us. Things we just happen to pick up, however, are easy candidates for disposal or replacement. As long as we stick to owning things that we really love, we aren't likely to want more. Our homes aren't museum, they don't need collections. When you aren't sure that you really want to part with something, try stowing it away for a while. Larger furniture items with bold colors will in time trigger visual fatigue and then boredom. Discarding things can be wasteful. But the guilt that keeps you from minimizing is the true waste. The real waste is the psychological damage that you accrue from hanging on to things you don't use or need. We find our originality when we own less. When you think about it, it's experience that builds our unique characteristics, not material objects. I've lowered my bar for happiness simply by switching to a tenugui. When even a regular bath towel can make you happy, you'll be able to find happiness almost everywhere. For the minimalist, the objective isn't to reduce, it's to eliminate distractions so they can focus on the things that are truly important. Minimalism is just the beginning. It's a tool. Once you've gone ahead and minimized, it's time to find out what those important things are. Minimalism is built around the idea that there's nothing that you're lacking. You'll spend less time being pushed around by something that you think may be missing. The qualities I look for in the things that I buy are: - the item has a minimalistic kind of shape and is easy to clean - it's color isn't too loud - I'll be able to use it for a long time - it has a simple structure - it's lightweight and compact - it has multiple uses A relaxed moment is not without meaning, it's an important time for reflection. It wasn't the fallen leaves that the lady had been tidying up, it was her own laziness that she had been sweeping away. We are what we repeatedly do. Excellence, then, is not an act but a habit. With daily cleaning, the reward may be the sense of accomplishment and calmness we feel afterward. Cleaning your house is like polishing yourself. Simply by living an organized life, you'll be more invigorated, more confident and like yourself better. Having parted with the bulk of my belongings, I feel true contentment with my day-to-day life. The very act of living brings me joy. When you become a minimalist, you free yourself from all the materialist messages that surround us. All the creative marketing and annoying ads no longer have an effect on you.