Adding Value To People's Lives Quotes

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.

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.

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.

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.

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.

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

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.

To love one another means to have compassionate concern and care for all people. It is to know the value of living a good life, and of adding value to others life. It produces a meaningful life!

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.

The only way you compete, the only way you succeed in competing, the only way you develop a brand, the only you can dominate in an industry is to find a way to add more value for other people’s lives than anyone else is adding. —Tony Robbins.

I am not interested in your religious beliefs; I am interested to see the ways you add value to society, to the spaces around you. I don't want to hear about your principles; I want to hear about the ways your neighbourhood is a little better thanks to you. Don't tell me about the values you hold dear in your mind; tell me about how you've added value to the events of life you've found yourself in. Tell me about the people who are thankful for your existence, then tell me why they feel that way.

Fundamentalism wears many masks, but always claims a monopoly on the Truth. Many people buy into fundamentalism in much the same way people buy cola to quench their thirst. There are elements of truth in fundamentalist thinking, just as water is an ingredient in cola. But just as the water loses much of its value when artificial flavors and colors are added, Truth loses its value when guilt, shame, and rigid dogma are present. Fundamentalism is to the soul what artificial sweetener is to the body.

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")

When you have a business and people in a business that are feeling fulfilled because they're adding value to other peoples lives and they're making money because of that- you've got a win win win win win win situation - everybody's winning. Customers and clients are winning because their lives are improving with the services or products that the business provides them. Business managers owners and employees are winning because they're receiving compensation and a sense of fulfillment for the value they add. And because these two groups of people are winning, society as a whole is winning.

Principles, morals, religion and values, are all worth nothing when considering whether or not we are directly adding value to the spaces we are in and that surround us. Are we a valuable experience in the lives of other people? Be the valuable experience of life. Don't just talk about the castles of your mind.

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.

We live in a time when lots of people want to be famous. It’s particularly a problem with young entrepreneurs. Fame has become a toxic desire for many people. Because fame is worthless unless it is a tool to glorify God. And even in the marketplace, what matters most is your ability to add value to other peoples lives. It’s about service through adding value. And the best form of payment for that is money, not fame. So a lot of people need to really forget about fame and instead focus on value.

Making money is proof you’re adding value to people’s lives. Aiming to get rich is aiming to be useful to the world. It’s striving to do more for others. Serving more. Sharing more. Contributing more. The world rewards you for creating value. Pursue wealth because it’s moral, good, and unlimited. Money is social. It was invented to transfer value between people. One job pays way more than another because it has more social value. To get rich, don’t think about what’s valuable to you. Think about what’s valuable to others.

In natural ecosystems, the way the waste of one is turned into a resource for another is through systematic value added consumption. In human economic systems, waste is only a problem insofaras systematic value added consumption has not been holistically applied. So, the way to prevent waste is to have it exist in a system where the waste of one is viewed as a product for value added consumption by another. The way to prevent waste is to consider full lifecycle consumption during the design of materials and products and then ensure that for everything produced there exists a mechanism of value added consumption and an audience which will perceive the consumption of it as adding value to their lives. It must be value added consumption because people only voluntarily consume that which they deem to add value to their own lives. And it must be systematic because no amount of accumulated waste is acceptable. When the consumption of ones waste is perceived to be a value add to others, and those others are able to efficiently consume it, a system will organically emerge whereby in essence, the concept of waste is nullified.

I HAVE ALWAYS BEEN most interested in the question of what makes a house a home. What are the elements that move a house beyond its physical structure and provide the warmth that we all crave? In my fifteen years as a designer, I’ve come to understand that the answer is simple: It is about surrounding ourselves with things we love. (...) And in this case, the beauty comes from the owners’ love of books. Books are beautiful objects in their own right—their bindings and covers—and the space they fill on shelves or stacked on coffee tables in colorful piles add balance and texture to any room. And just like any other part of a home, books require maintenance: They need to be dusted, categorized, rearranged, and maintained. Our relationship with them is dynamic and ever changing. But our connection to them goes beyond the material. In each house we visited, the libraries were the heart of the home, meaningful to the collectors’ lives. In this book, we tried to capture what they brought to the home—the life and spirit books added. Some subjects have working libraries they constantly reference; others fill their shelves with the potential pleasures of the unread. When we visited the homes, many people could find favorite books almost by osmosis, using systems known only to themselves. (...) As we found repeatedly, surrounding yourself with books you love tells the story of your life, your interests, your passions, your values. Your past and your future. Books allow us to escape, and our personal libraries allow us to invent the story of ourselves—and the legacy that we will leave behind. There’s a famous quote attributed to Cicero: “A room without books is like a body without a soul.” If I suspected this before, I know it now. I hope you’ll find as much pleasure in discovering these worlds as we did.

In the same essay, Said (who is reviewing Peter Stansky and William Abrams, co-authors obsessed with the Blair/Orwell distinction) congratulates them on their forceful use of tautology: ‘Orwell belonged to the category of writers who write.’ And could afford to write, they might have added. In contrast they speak of George Garrett, whom Orwell met in Liverpool, a gifted writer, seaman, dockworker, Communist militant, ‘the plain facts of [whose] situation—on the dole, married and with kids, the family crowded into two rooms—made it impossible for him to attempt any extended piece of writing.’ Orwell’s writing life then was from the start an affirmation of unexamined bourgeois values. This is rather extraordinary. Orwell did indeed meet Garrett in Liverpool in 1936, and was highly impressed to find that he knew him already through his pseudonymous writing—under the name Matt Lowe—for John Middleton Murry’s Adelphi. As he told his diary: I urged him to write his autobiography, but as usual, living in about two rooms on the dole with a wife (who I gather objects to his writing) and a number of kids, he finds it impossible to settle to any long work and can only do short stories. Apart from the enormous unemployment in Liverpool, it is almost impossible for him to get work because he is blacklisted everywhere as a Communist. Thus the evidence that supposedly shames Orwell by contrast is in fact supplied by—none other than Orwell himself! This is only slightly better than the other habit of his foes, which is to attack him for things he quotes other people as saying, as if he had instead said them himself. (The idea that a writer must be able to ‘afford’ to write is somewhat different and, as an idea, is somewhat—to use a vogue term of the New Left—‘problematic’. If it were only the bourgeois who were able to write, much work would never have been penned and, incidentally, Orwell would never have met Garrett in the first place.)

God has plans for our welfare and blessing. He has no plans for calamity in our lives. This core value trains us to see difficulties as opportunities for God to bless us and bring us more fully into His purposes for our lives. It also creates an expectation that God will bless us richly so we can be a blessing to others. It prevents us from coming under a poverty mindset. “‘For I know the plans that I have for you,’ declares the LORD, ‘plans for welfare and not for calamity to give you a future and a hope’” (Jeremiah 29:11). We are a special, holy and royal people. This core value trains us to value others and ourselves as the precious possessions of God, for whom He sacrificed His only Son. It fosters a culture of honor in which we treat others as royalty because we are royalty. “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Peter 2:9, emphasis added).

There have been a few times in my life when I have experienced extreme loss and it seemed like I lost everything. If you're at a place in your life where it seems like you've lost everything, just first of all know that you haven't lost everything. Look around and take inventory of your life at this exact moment - think about the resources that you still have, whether its skills, money, a network of friends and family, a brand with a good reputation, a top quality resume, money in savings, your house, your car, your computer or whatever it may be. Then think about how you can leverage whatever resources you have remaining after your loss and figure out how to utilize those resources and convert them into streams of income by adding value to other peoples lives or adding value to a marketplace. The money will begin to flow back in and you will begin to gain back the equivalent and more of everything you lost. Then when you've rebounded and it seems like you have it all, do everything in your power to protect it all and to keep it all and to avoid loss.

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.

So why bother investing in one's memory in the age of externalized memories? The best answer I can give is the one that I received unwittingly from EP, whose memory had been so completely lost that he could not place himself rin time or space, or relative to other people. That is: How we perceive the world and how we act in it are products of how and what we remember. We're all just a bundle of of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks or our memory. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Or ability to find humour in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values ad source of our character. [...] That's what Ed had been trying to impart to me from the beginning: that memory training is not just fro the sake of performing partyb tricks; it's about nurturing something profoundly and essentially human.

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, bringing 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 hopelessly of children, supermarket booze, 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 .05 or .10, trading stamps, pink flyers advertising specials at the markets, 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 gray dressing of ash, condensed exhaust, dust, body wastesit made him sick to look, but he had to look. If it had been an outright junkyard, probably he could have stuck things out, made a career: the violence that had caused each wreck being infrequent enough, far enough away from him, to be miraculous, as each death, up till the moment of our own, is miraculous. But the endless rituals of trade-in, week after week, never got as far as violence or blood, and so were too plausible for the impressionable Mucho to take for long. Even if enough exposure to the unvarying gray sickness had somehow managed to immunize him, he could still never accept the way each owner, each shadow, filed in only to exchange a dented, malfunctioning version of himself for another, just as futureless, automotive projection of somebody else's life. As if it were the most natural thing. To Mucho it was horrible. Endless, convoluted incest.

An example is the campaign that Goodby, Berlin & Sil- verstein produced for the Northern California Honda Deal- ers Advertising Association (NCHDAA) in 1989. Rather than conform to the stereotypical dealer group advertising ("one of a kind, never to be repeated deals, this weekend 114 Figure 4.1 UNUM: "Bear and Salmon. Figure 4.2 UNUM: "Father and Child." 115 PEELING THE ONION only, the Honda-thon, fifteen hundred dollars cash back . . ." shouted over cheesy running footage), it was decided that the campaign should reflect the tone of the national cam- paign that it ran alongside. After all, we reasoned, the only people who know that one spot is from the national cam- paign and another from a regional dealer group are industry insiders. In the real world, all people see is the name "Honda" at the end. It's dumb having one of (Los Angeles agency) Rubin Postaer's intelligent, stylish commercials for Honda in one break, and then in the next, 30 seconds of car salesman hell, also apparently from Honda. All the good work done by the first ad would be undone by the second. What if, we asked ourselves, we could in some way regionalize the national message? In other words, take the tone and quality of Rubin Postaer's campaign and make it unique to Northern California? All of the regional dealer groups signed off as the Northern California Chevy/Ford/ Toyota Dealers, yet none of the ads would have seemed out of place in Florida or Wisconsin. In fact, that's probably where they got them from. In our research, we began not by asking people about cars, or car dealers, but about living in Northern California. What's it like? What does it mean? How would you describe it to an alien? (There are times when my British accent comes in very useful.) How does it compare to Southern California? "Oh, North and South are very different," a man in a focus group told me. "How so?" "Well, let me put it this way. There's a great rivalry between the (San Francisco) Giants and the (L.A.) Dodgers," he said. "But the Dodgers' fans don't know about it." Everyone laughed. People in the "Southland" were on a different planet. All they cared about was their suntans and flashy cars. Northern Californians, by comparison, were more modest, discerning, less likely to buy things to "make state- ments," interested in how products performed as opposed to 116 Take the Wider View what they looked like, more environmentally conscious, and concerned with the quality of life. We already knew from American Honda—supplied re- search what Northern Californians thought of Honda's cars. They were perceived as stylish without being ostentatious, reliable, understated, good value for the money . . . the paral- lels were remarkable. The creative brief asked the team to consider placing Honda in the unique context of Northern California, and to imagine that "Hondas are designed with Northern Californi- ans in mind." Dave O'Hare, who always swore that he hated advertising taglines and had no talent for writing them, came back immediately with a line to which he wanted to write a campaign: "Is Honda the Perfect Car for Northern Califor- nia, or What?" The launch commercial took advantage of the rivalry between Northern and Southern California. Set in the state senate chamber in Sacramento, it opens on the Speaker try- ing to hush the house. "Please, please," he admonishes, "the gentleman from Northern California has the floor." "What my Southern Californian colleague proposes is a moral outrage," the senator splutters, waving a sheaf of papers at the other side of the floor. "Widening the Pacific Coast Highway . . . to ten lanes!" A Southern Californian senator with bouffant hair and a pink tie shrugs his shoulders. "It's too windy," he whines (note: windy as in curves, not weather), and his fellow Southern Californians high-five and murmur their assent. The Northern Californians go nuts, and the Speaker strug- gles in vain to call everyone to order. The camera goes out- side as th

tenfold. “It’s been really beneficial spending time adding value to other people. Then people in my network add value back. The more I reach out and help, the more help I get.” –Billy Murphy

Drama!" said Mr. Hitchens. Robin Shrugged. "That's what terrorism is, basically--pure theater. Nothing in particular is ever accomplished by it, other than to focus attention on a small group of people who seize absolute power by threatening everything that holds civilization together." "Absolute power," mused Mrs. Pollifax. "Like monstrous children thumbing their noses at adults who live by codes and laws and scruples." Robin said in a hard voice, "In my line of work I've tangled with narcotic dealers and suppliers--that's Interpol's job--and I can say of them that at least they give value for their money. If what they sell destroys human lives their victims cooperate by choice in their own destruction, and if drug dealers bend and break every law in the book they at least know the laws. "But terrorists--" He shook his head. "They're the parasites of the century. They want to make a statement, they simply toss a bomb or round up innocent people to hold hostage, or kill without compunction, remorse or compassion. If they need money, they simply rob a bank. I have to admit not only my contempt for them," he added, "but my fear, too, because their only passion is to mock and to destroy, and that really is frightening.

Performance improved only when companies implemented programs to empower employees (for example, by taking decision-making authority away from managers and giving it to individuals or teams), provided learning opportunities that were outside what people needed to do their jobs, increased their reliance on teamwork (by giving teams more autonomy and allowing them to self-organize), or a combination of these. These factors “accounted for a 9% increase in value added per employee in our study.” In short, only when companies took steps to give their people more freedom did performance improve.

Conservative elites first turned to populism as a political strategy thanks to Richard Nixon. His festering resentment of the Establishment’s clubby exclusivity prepared him emotionally to reach out to the “silent majority,” with whom he shared that hostility. Nixon excoriated “our leadership class, the ministers, the college professors, and other teachers… the business leadership class… they have all really let down and become soft.” He looked forward to a new party of independent conservatism resting on a defense of traditional cultural and social norms governing race and religion and the family. It would include elements of blue-collar America estranged from their customary home in the Democratic Party. Proceeding in fits and starts, this strategic experiment proved its viability during the Reagan era, just when the businessman as populist hero was first flexing his spiritual muscles. Claiming common ground with the folkways of the “good ole boy” working class fell within the comfort zone of a rising milieu of movers and shakers and their political enablers. It was a “politics of recognition”—a rediscovery of the “forgotten man”—or what might be termed identity politics from above. Soon enough, Bill Clinton perfected the art of the faux Bubba. By that time we were living in the age of the Bubba wannabe—Ross Perot as the “simple country billionaire.” The most improbable members of the “new tycoonery” by then had mastered the art of pandering to populist sentiment. Citibank’s chairman Walter Wriston, who did yeoman work to eviscerate public oversight of the financial sector, proclaimed, “Markets are voting machines; they function by taking referenda” and gave “power to the people.” His bank plastered New York City with clever broadsides linking finance to every material craving, while simultaneously implying that such seductions were unworthy of the people and that the bank knew it. Its $1 billion “Live Richly” ad campaign included folksy homilies: what was then the world’s largest bank invited us to “open a craving account” and pointed out that “money can’t buy you happiness. But it can buy you marshmallows, which are kinda the same thing.” Cuter still and brimming with down-home family values, Citibank’s ads also reminded everybody, “He who dies with the most toys is still dead,” and that “the best table in the city is still the one with your family around it.” Yale preppie George W. Bush, in real life a man with distinctly subpar instincts for the life of the daredevil businessman, was “eating pork rinds and playing horseshoes.” His friends, maverick capitalists all, drove Range Rovers and pickup trucks, donning bib overalls as a kind of political camouflage.

As I travel around the financial services industry today, the most interesting trend I see is the one toward relationship consolidation. Now that Glass-Steagall has been repealed, and all financial services providers can provide just about all financial services, there's a tendency - particularly as people get older - to want to tie everything up... to develop a plan, which implies having a planner. A planner, not a whole bunch of 'em... You've got basically two options. One is that you can sit here and wait for a major investment firm, which handles your client's investment portfolio while you handle the insurance, to bring their developing financial and estate planning capabilities to your client's door. And to take over the whole relationship. In this case, you have chosen to be the Consolidatee. A better option is for you to be the Consolidator. That is, you go out and consolidate the clients' financial lives pursuant to a really great plan - the kind you pride yourselves on. And of course that would involve your taking over management of the investment portfolio. Let's start with the classic Ibbotson data [Stocks, Bonds, Bills and Inflation Yearbook, Ibbotson Associates]. In the only terms that matter to the long-term investor - the real rate of return - he [the stockholder] got paid more like three times what the bondholder did. Why would an efficient market, over more than three quarters of a centry, pay the holders of one asset class anything like three times what it paid the holders of the other major asset class? Most people would say: risk. Is it really risk that's driving the premium returns, or is it volatility? It's volatility.... I invite you to look carefully at these dirty dozen disasters: the twelve bear markets of roughly 20% or more in the S&P 500 since the end of WWII. For the record, the average decline took about thirteen months from peak to trough, and carried the index down just about 30%. And since there've been twelve of these "disasters" in the roughly sixty years since war's end, we can fairly say that, on average, the stock market in this country has gone down about 30% about one year in five.... So while the market was going up nearly forty times - not counting dividends, remember - what do we feel was the major risk to the long-term investor? Panic. 'The secret to making money in stocks is not getting scared out of them' Peter Lynch.

In 2000, interior minister [of France] Jean-Pierre Chevenement said Europe should become a place of race-mixing (métissage) and that governments should make efforts to persuade Europeans to accept this. In 2007, both candidates in the French presidential election took the same view. Socialist Ségolène Royale, said that “miscegenation is an opportunity for France,” adding that she would encourage immigration and would be “president of a France that is mixed-race and proud of it.” Nicolas Sarkozy, the conservative candidate who won the election, said he was proud of “a France that understands that creation comes from mixing, from openness, and from coming together—I’m not afraid of the word—from miscegenation.” It is common to project contemporary views upon the past. George Washington University professor Amitai Etzioni has written that people who marry across racial lines are “accepting the core American value of openness and living up to its tenets.” Andrew Sullivan, former editor of The New Republic has written that “miscegenation has always been the ultimate solution to America’s racial divisions.” These two got it wrong. For most of American history, miscegenation was the ultimate nightmare for whites. That whites should now see it as the ultimate solution to racial conflict is a sign not only of how radically our thinking has changed but also of how stubborn racial conflict turned out to be. Civil rights laws were supposed to usher in a new era of racial harmony. To propose now that the only solution to racial enmity is to eliminate race itself through intermarriage is to admit that different races cannot live together in peace. Of course, widespread miscegenation would not eliminate race; it would eliminate whites. Whites are no more than 17 percent of the world’s population and are having perhaps seven percent of the world’s children. No one is proposing large-scale intermarriage for Africa or Asia. Nor would mixing eliminate discrimination. Blacks, South Americans, and Asians discriminate among themselves on the basis of skin tone even when they are the same race. Thomas Jefferson looked forward to the day when whites would people the Americas from north to south. Today such a view would be universally scorned because it would mean the displacement of other populations, but the revolution in thinking among today’s whites leaves no grounds to argue against their own displacement through immigration or disappearance through intermarriage. Whites may have a sentimental attachment to the notion of a white America, but if races are interchangeable that attachment is irrational. If the only legitimate group sentiment for whites is guilt, perhaps it is only right that they should retreat gracefully before the advances of peoples they have wronged. There could hardly be more striking proof not only of how the thinking of whites has changed but how different it is from that of every other racial group. All non-whites celebrate their growing numbers and influence—just as whites once did. Whites—not only in America but around the world—cheerfully contemplate their disappearance as a distinct people.

The principal spice of the Middle Ages was certainly pepper. It had the merit of being light for its value, and easily packed in camel bags and seagoing vessels – an ideal stuff to smuggle, well known to those Luccese merchants. It always found a ready market, since as well as adding a tang to otherwise bland food, it offset the salt which was so widely used to preserve foodstuffs. It had been imported from India to the west for 4,000 years.

At 50, people are still looking for a stockbroker to work a miracle for them, but at 60 they start looking for an advisor to help them negotiate a truce with reality. Regardless of when people are actually planning to retire, 60 is psychologically the beginning of the end of the accumulation period in their lives, and the beginning of the beginning of the distribution phase.... Variable annuitization offers genuine hope to people who (a) need to live on more than six percent of their capital, (b) need their income to grow in some relation to equity returns, which have historically been more than three times the inflation rate, and (c) at the very, very least, need to be assured that some income will continue for their entire lives. Variable annuitization is the only chance these people have. ...If Americans understood how the capital markets actually work, most folks would choose variable universal life insurance over variable life and whole life as the cheapest form of permanent insurance they could buy for the long run. That's simply because the insurance cost of an insurance policy is a pure function of how much of its own money the insurance company has exposed. Since the policyholder's own cash value builds up most significantly over time - and therefore the insurance company's exposure falls further, faster - in variable universal policies than in other debt-based (or general account-based) contracts, the net premium dollars allocated to the purchase of the death benefit must be lower, at the end of the day. And the policyholder's equity must be commensurately greater.

We can’t afford to build places where people just park their bodies at night,” Burden said. “We can’t afford to spend a single transportation dollar that doesn’t increase land value rather than decrease it.” We should go back to building towns the way our great-grandparents did, he suggested. Most people today want to live in a community where they don’t have to drive long distances. They want to live near enough to the stores and jobs so they can walk, take a bus, or ride a bike wherever they need to go. If Muscatine wanted to stay competitive, retain existing businesses, attract new ones, and have money in the treasury for parks and other amenities, then the best thing residents could do would be to focus on making their town walkable and livable, Burden said. That meant adding sidewalks, improving crosswalks, replacing intersections with roundabouts in some places, and converting one-way streets to run in both directions. “One-way streets help move people faster,” Burden said. “But is that your goal? To empty out downtown?” You should be doing just the opposite, he argued. You want people to linger downtown and enjoy themselves. “Then, before you know it, your children won’t be moving off to other cities. Everything they want will be right here in your own community.

Time spent adding value is not wasted

Your net worth comes from your added value

Your net worth depends on your added value

Always be organized in adding value

THE EASIEST AND MORE PLEASANT PATH TO SUCCESS IS BY ADDING VALUE TO OTHER PEOPLE'S LIVES

real power is the ability to create the results you desire while simultaneously adding value to the lives of others. Ultimate power is the ability to shape and control your own life. It’s the ability to define human needs and fulfill them—both your needs and the needs of people you care about. It’s the ability to direct your own thought processes, your own behavior, so you take hold of the steering mechanism of your life and determine your own destiny.

Success is not something you can measure by the amount of money made or wealth created. No need to use special metaphors, it is rather simple, real success is what difference you have made in this world, forget the millions or billions you have made for yourself. There are more than seven billion people in this world, but we only remember and never forget those who unselfishly devoted their lives to added value so that the future can be a better place.

Becoming a millionaire is not the goal, the ultimate goal is to achieve the hearts of millions of people by adding huge amounts of values to their lives

adding value to people’s lives beyond their traditional thoughts about our business,

In transforming natural environments into artificial form, the United States is the most advanced country in the world. This is not an accident. It is inherent in our economic system. To the capitalist, profit-oriented mind, there is no outrage so great as the existence of some unmediated nook or cranny of creation which has not been converted into a new form that can then be sold for money. This is because in the act of converting the natural into the artificial, something with no inherent economic value becomes “productive” in the capitalist sense. An uninhabited desert is “nonproductive” unless it can be mined for uranium or irrigated for farms or covered with tracts of homes. A forest of uncut trees is nonproductive. A piece of land which has not been built upon is nonproductive. Coal or oil that remains in the ground is nonproductive. Animals living wildly are nonproductive. Virtually any land, any space, any material, any time that remains in an original, unprocessed, unconverted form is an outrage to the sensibilities of the capitalist mind. Iron, tungsten, trees, oil, sulphur, jaguars and open space are searched out and transformed because transformation creates economic benefits for the transformers. In economics this transformation has a name: “value added.” Value added derives from all the processes that alter a raw material from something which has no intrinsic economic value to something which does. Each change in form, say, from iron ore in the ground to iron or steel to car to car which is heavily advertised adds value to the material. The only raw materials which have intrinsic economic value before processing are gold and silver. This is only because people have agreed on these values in order to define a value for paper money, which certainly has no intrinsic value. It is, then, the nature of profit seeking to convert as much as possible of what has not been processed and exists in its own right into something which has the potential for economic gain.

Owing to the isolation in which the agriculturist lives, and to his limited education, he is but little capable of adding anything to general civilisation or learning to estimate the value of political institutions, and much less still to take an active part in the administration of public affairs and of justice, or to defend his liberty and rights. Hence he is mostly in a state of dependence on the landed proprietor. Everywhere merely agricultural nations have lived in slavery, or oppressed by despotism, feudalism, or priestcraft. The mere exclusive possession of the soil gave the despot, the oligarchy, or the priestly caste a power over the mass of the agricultural population, of which the latter could not rid themselves of their own accord. Under the powerful influence of habit, everywhere among merely agricultural nations has the yoke which brute force or superstition and priestcraft imposed upon them so grown into their very flesh that they come to regard it as a necessary constituent of their own body, as a condition of their very existence. On the other hand, the separation and variety of the operations of business, and the confederation of the productive powers, press with irresistible force the various manufacturers towards one another. Friction produces sparks of the mind, as well as those of natural fire. Mental friction, however, only exists where people live together closely, where frequent contact in commercial, scientific, social, civil, and political matters exists, where there is large interchange both of goods and ideas. The more men live together in one and the same place, the more every one of these men depends in his business on the co-operation of all others, the more the business of every one of these individuals requires knowledge, circumspection, education, and the less that obstinacy, lawlessness, oppression and arrogant opposition to justice interfere with the exertions of all these individuals and with the objects at which they aim, so much the more perfect will the civil institutions be found, so much larger will be the degree of liberty enjoyed, so much more opportunity will be given for self-improvement and for co-operation in the improvement of others. Therefore liberty and civilisation have everywhere and at all times emanated from towns, in ancient times in Greece and Italy, in the Middle Ages in Italy, Germany, Belgium, and Holland; later on in England, and still more recently in North America and France. But there are two kinds of towns, one of which we may term the productive, the other the consuming kind. There are towns which work up raw materials, and pay the country districts for these, as well as for the means of subsistence which they require, by means of manufactured goods. These are the manufacturing towns, the productive ones. The more that these prosper, the more the agriculture of the country prospers, and the more powers that agriculture unfolds, so much the greater do those manufacturing towns become. But there are also towns where those live who simply consume the rents of the land. In all countries which are civilised to some extent, a large portion of the national income is consumed as rent in the towns. It would be false, however, were we to maintain as a general principle that this consumption is injurious to production, or does not tend to promote it. For the possibility of securing to oneself an independent life by the acquisition of rents is a powertul stimulus to economy and to the utilisation of savings in agriculture and in agricultural improvements. Moreover, the man who lives on rents, stimulated by the inclination to distinguish himself before his fellow-citizens, supported by his education and his independent position, will promote, civilisation, the efficiency of public institutions, of State administration, science and art.

Do people depend on you and rely on you for guidance and help? As long as we live, this instinctual need to matter never changes. You’ve likely never heard about the specific framework of mattering, but you’ve surely felt it. Mattering occurs in life’s big moments, like being celebrated with heartfelt toasts by friends. It’s found in everyday moments, too, like when you’re sick and a friend brings over a pot of homemade soup. The feeling that hits you when you open the door is mattering, that you are deeply valued by your friend and worthy of love and support. When a teacher assigns a child a classroom chore like watering plants, that child feels like they matter, that they are counted on and capable of adding important value to their little world. Mattering has many layers. It begins with mattering to our parents and then extends outward to our community and the wider world. The more we feel valued, the more likely we are to add value, and the other way around—a virtuous cycle of interdependence that can continuously feed our sense of mattering, notes the community psychologist Isaac Prilleltensky. Mattering is what he describes as a “meta need,” or an umbrella

Here you have one of the top cancer researchers in the world, and he’s saying he could make a bigger impact on cancer if he focused on getting people to quit smoking—but that’s not intellectually stimulating enough for him. Or for many scientists, for that matter. Now, I don’t blame him—and Weinberg has added enormous value to the war on cancer. But here we have an example of complexity being favored for its excitement, when simplicity may actually do a better job. And that, I’ll tell you, is a big lesson that applies to many things.

The indirect harvesting of valued-per-click leisure time by corporations has led many technocapitalists to support projects like the Universal Basic Income (UBI), which would free up users’ time which could then potential y be spent generating valuable data and content on their own platforms. The driving force of this trend is the Pay Per Click (PPC) advertising campaigns that have grown simultaneously with corporations like Google over the last 15 years, but now the value of the click is not based only on the likelihood of purchasing success, as older models of Google AdWords and other targeted ad campaigns functioned. Instead, the click is conceptualised as a data-point that connects two or more actors in the network. It is those moments of connection between subjects and objects that have potential value to data-driven companies from corporate advertisers to election meddlers like Cambridge Analytica and policy influencers like Palantir. This only works because the user can be libidinally motivated to conduct the ‘free labour’ constituted by the click. The situation was prophetically predicted by one of the most historically influential Marxists still alive, Mario Tronti. His 1966 book Workers and Capital gave rise to the concept of ‘neocapitalism’, which anticipates the environment in which the digital worker operates today. For Tronti: At the highest level of capitalist development, the social relation is transformed into a moment of the relation of production. In this environment, the data-point connecting two people, generated at the moment of every click between social media pages, connects the social relation itself to a relation of production in real time. Seeing this in his own future, Tronti worried that society itself would run by the logic of the factory. Each interaction between individuals would incorporate a surplus value turned to profit by the class owning the means. dream lovers of social production. If the factory workers could be made to relate to each other in a way that was productive for the factory owners, so too could the entirety of social life be modified and edited for the profit of the capitalists. The whole of society is turned into an articulation of production, that is, the whole of society lives as a function of the factory and the factory extends its exclusive domination to the whole of society.

Whoever desires to add value to other people's lives will have value added to their own life.

The formula was simple. It was based on one that a judge named Learned Hand—his actual given name—had written in a legal opinion, probably unaware what the implications were. The food industry had run with it. Defects in food—bacterial infections, rot, mold, cross-contamination with allergens, exposure to toxic substances, and everything else that could go wrong—were discovered by manufacturers long before the general public knew. The manufacturer then had a decision to make: do we recall the food or not? Actuaries worked out death tables that predicted how many people would die or become ill because of the defect. They could determine how much money the average person who bought the product earned per year: that person’s earning capacity. Adding up the earning capacity of everyone who could potentially die or get sick because of the defect gave them an estimate of how much settlements would cost. Under the law, a consumer’s value equaled the amount of money that person could have earned in a lifetime, had he or she lived. If the calculation of damages in all the wrongful death lawsuits was greater than the cost of a recall, the manufacturer would recall the product. If the settlements would cost the company less than the recall, then they just ignored the defect. Damages > Profit = Recall

Facebook was a scary competitor because in some ways it was very much like Google. True, Facebook wasn’t built on a brilliant scientific advance as Google was, and there was no technical innovation at Facebook even close to the breathtaking Google infrastructure. But Mark Zuckerberg was in the Larry Page mold, a wildly ambitious leader with a quasi-religious trust in engineering. Zuckerberg said that Facebook would have hacker values. Ten years younger than Page and Brin—a generation in Internet time—Zuckerberg respected Google’s values but believed that the older company had lost its nimbleness and focus. He made a specialty of hiring Google people who sought the excitement of building something new. When Zuckerberg needed a strong number two to run Facebook operations, he turned to Sheryl Sandberg, who had built Google’s ad organization. As disappointing as that was to Google, what was even more alarming was the competition for engineering talent. Google could deal with its most brilliant engineers leaving to start their own companies—classic examples were the departure of Paul Buchheit (Gmail) and Bret Taylor (Google Maps) to start a company called FriendFeed. But when Facebook bought FriendFeed, both engineers happily integrated themselves into the ranks of their new employer.

With over 5,000 years of continuous history, the subcontinent known as India has flourished. Its culture, people, and history have added a crucial, colorful chapter to the history of humankind as a whole. India has participated in many events that shaped the progress and future of mankind, and its art, philosophy, literature, and culture have influenced billions. From the culture's inception in the Indus Valley or Harappan Civilization, the people of the Indian subcontinent have acted as the fulcrum between the east and west. Their civilization once flourished as a trading titan and provided the ancient world with a rich and varied society, unlike its contemporaries it did so without succumbing to the horrors of war. This tradition of economic and philosophic focus would be transmitted throughout the ages through each of the different eras in Indian history. In the ancient world, the Indus Valley civilization provided the backbone of what would become Indian culture. As the society eventually collapsed, it left behind traces of its existence to be found and adopted by the Vedic peoples that sprung from their demise. In the Vedic period, Indian culture and history were shaped and transformed into literary masterpieces that survive today as a lynchpin of Hindu philosophy. It also saw the birth of Buddhism, the ascension of the Buddha and the spread of a counter culture that has expanded far across the globe, influencing the lives of millions. This very formative era in Indian history gives modern-day society an idea of what the structure of Indian history and society would become. This feudal period in India was one of ideological development in both the Vedic or Hindu ways and the ways of the Sramana traditions that arose as a countercultural movement. These two ideologies would go on to influence the various empires that would begin to form after the Vedic Age. In the Age of Empires, the Indian subcontinent would witness the birth of empires like that of Cyrus the Great in Persia and Alexander the Great of Macedonia. The disunity of the Indian kingdoms would allow foreign invaders to influence this era, but although the smaller Indian kingdoms were defeated in many ways, India remained unconquered as a whole. From this disunity and vulnerability, the first Indian empires would begin taking shape. From the Mauryan to the Gupta and beyond, the first Indian empires would shape the history of India in ways that are hard to fathom. Science, mathematics, art, architecture, and literature would flourish in this age. This period would provide India with a national identity that hangs on to this day. In the Age of Muslim Expansion, India was introduced to yet another vital part of its history and culture. Though many wars were fought between the Indian kingdoms and the Muslim sultanates, the people of the Indian subcontinent adopted an attitude of religious tolerance that persists to this day. In modern-day India, you can see the influence of the Muslim cultures that put down roots in India during this time, most notably in the Taj Mahal. In the Age of Exploration, the expansion of European power across the globe would shape the history of India under the Portuguese, Dutch, and eventually the British. This period, although known for exploitation, can also be attributed with the birth of Indian democracy and republican values that we would see born in the modern age. Though the modern age is but a minuscule fraction of the gravitas of Indian history, it maintains itself as a colorful portrait of the Indian soul. If one truly wants to understand Indian history, one but has to look at the astounding culture of modern-day India. The 50 events chosen to be illustrated in this book are but a few of the thousands if not millions of crucial events that shaped and built the extravagance of the country we now call India.

I want to live a life that when I walk on the street people respect me, than driving a Rolls Royce with no respect. it shows social impact on how you have added values to peoples life directly or indirectly.