Banker Definition Quotes

Like navigation markings in unknown waters, definitions of poverty need to be distinctive and unambiguous. A definition that is not precise is as bad as no definition at all.

The conventional definition of management is getting work done through people, but real management is developing people through work. Agha Hasan Abedi, Banker and Philanthropist

Let’s assume for a moment that we are starting to write a novel using Fred’s goal of wanting desperately to be first to climb the mountain. The reader now forms his story question. But the story has to start someplace, and it has to show dynamic forward movement. Let’s further assume, then, that Fred comes up with a game plan for his quest. He decides that his first step must be to borrow sufficient money to equip his expedition. So he walks into the Ninth District Bank of Cincinnati, sits down with Mr. Greenback, the loan officer, and boldly states his goal, thus: “Mr. Greenback, I want to be first to climb the mountain. But I must have capital to fund my expedition. Therefore I am here to convince you that you should lend me $75,000.” At this point, the reader sees clearly that this short-term goal relates importantly to the long-term story goal and the story question. So just as he formed a story question, the reader now forms a scene question, which again is a rewording of the goal statement: “Will Fred get the loan?” Here is a note so important that I want to set it off typographically: The scene question cannot be some vague, philosophical one such as, “Are bankers nice?” or “What motivates people like Fred?” The question is specific, relates to a definite, immediate goal, and can be answered with a simple yes or no.

A higher deductible will mean lower premiums in all kinds of insurance—but you definitely wouldn’t want a deductible that is higher than your liquid cash fund.

While a definitely optimistic future would need engineers to design underwater cities and settlements in space, an indefinitely optimistic future calls for more bankers and lawyers.

When the star of Islam rises, the Jews rise with it to a golden age of intellectual creativity. When feudalism settles over Europe, they open shop as its bankers and scholars. And when the Modern Age struts in, we find them sitting on the architectural staff shaping it. If we now shift our sights from a general view of the history of civilizations to focus on that of the Jews only, we see an equally incredible succession of events. We see Jewish history begin with one man, Abraham, who introduces a new concept to the world—monotheism—which he hands to his descendants. Now Jewish history hits the roads of the world. After a nomadic existence in Canaan, enslavement in Egypt, and settlement of Palestine; after defeat by the Assyrians, captivity by the Babylonians, and freedom under the Persians; after an intellectual clash with the Greeks, strife under the Maccabeans, and dispersion by the Romans; after flourishing as mathematicians, poets, and scientists under Moslem rule; after surviving as scholars, businessmen, and ghetto tenants under feudal lords; after surviving as statesmen, avant-garde intellectuals, and concentration camp victims in the Modern Age, a small segment of these descendants of Abraham return—after a 2,000-year absence—to reestablish Israel, while the rest choose to remain in the world at large in a self-imposed exile. Such a succession of events would be improbable were it not historic fact. What can we make of these events? Are they mere accidents of history? Are they but blind, stumbling, meaningless facts, a series of causes and effects without a definite design? Or is this improbable succession of events part of what philosophers call “teleologic history”—that is, a succession of events having a predetermined purpose. If so, who drafted such a blueprint? God? Or the Jews themselves? Why would God choose the Jews as His messengers for a divine mission? Or, to use William Norman Ewer’s trenchant phrase, “How odd of God to choose the Jews.” The equally trenchant rejoinder by Leon Roth is, “It’s not so odd. The Jews chose God.” If God had a need for messengers to carry out a mission, He would have

Young asked for time to consider the initiative, but Harrison insisted on a definitive answer that day.

While a definitely optimistic future would need engineers to design underwater cities and settlements in space, an indefinitely optimistic future calls for more bankers and lawyers. Finance epitomizes indefinite thinking because it’s the only way to make money when you have no idea how to create wealth. If they don’t go to law school, bright college graduates head to Wall Street

Despite his doubts, Fred came through, pledging his own equity toward his son’s success—an early sign that although the father himself had no interest in taking on Manhattan, he would stand by his son, helping him at key moments in the formative years of Donald’s career. Fred would also personally back construction loans from Manufacturers Hanover Trust, guaranteeing that the bankers would be paid even if Donald’s venture collapsed. For

The indefiniteness of finance can be bizarre. Think about what happens when successful entrepreneurs sell their company. What do they do with the money? In a financialized world, it unfolds like this: • The founders don’t know what to do with it, so they give it to a large bank. • The bankers don’t know what to do with it, so they diversify by spreading it across a portfolio of institutional investors. • Institutional investors don’t know what to do with their managed capital, so they diversify by amassing a portfolio of stocks. • Companies try to increase their share price by generating free cash flows. If they do, they issue dividends or buy back shares and the cycle repeats. At no point does anyone in the chain know what to do with money in the real economy. But in an indefinite world, people actually prefer unlimited optionality; money is more valuable than anything you could possibly do with it. Only in a definite future is money a means to an end, not the end itself.

Our elders had taught us well. First of all, you had to respect all living creatures — a category which did not include policemen, people connected with the government, bankers, loan sharks and all those who had the power of money in their hands and exploited ordinary people. Secondly, you had to believe in God and in his Son, Jesus Christ, and love and respect the other ways of believing in God which were different from our own. But the Church and religion must never be seen as a structure. My grandfather used to say that God didn’t create priests, but only free men; there were some good priests, and in such cases it was not sinful to go to the places where they carried out their activities, but it definitely was a sin to think that in the eyes of God priests had more power than other men. Lastly, we must not do to others what we wouldn’t want to be done to us; and if one day we were obliged to do it nonetheless, there must be a good reason.

Up to very recent times, there was a definitive anti-Semitic undercurrent amongst the upper and middle classes in England. They may have courted the rich Jewish banker or merchant, but looked down on him with disdain. Barring a Jew from one’s club by black-balling him was the norm. These feelings were even stronger in the upper echelons of the Army. Not to mention the Navy!

To my horror, after extensive research, I discovered everything she told me to be true. I realized then that the evil in this world was bigger than the so-called vaccine being shoved down everyone's throat…global elitists and bankers had secretly been controlling governments for decades, and were now using this man-made virus -- a bioweapon by definition -- as a means to gain totalitarian control over all mankind.