Business Associates Quotes

Business associates? Ouch. That’s worse than friends

That demon woman you were lounging with on the divan,” said Will. “Would you call her a friend, or more of a business associate?” Benedict’s dark eyes hardened. “Insolent puppy—” “Oh, I’d say she was a friend,” said Tessa. “One doesn’t usually let one’s business associates lick one’s face. Although I could be wrong. What do I know about these things? I’m only a silly woman.

Observe how many people evade, rationalize and drive their minds into a state of blind stupor, in dread of discovering that those they deal with- their "loved ones" or friends or business associates or political rulers- are not merely mistaken, but evil. Observe that this dread leads them to sanction, to help and to spread the very evil whose existence they fear to acknowledge.

Be a worthy worker and work will come.

First one gives off his best picture, the bright and finished product mended with bluff and falsehood and humor. Then more details are required and one paints a second portrait, and third---before long the best lines cancel out---and the secret is exposed at last; the planes of the picture have intermingled and given us away, and though we paint and paint we can no longer sell a picture. We must be satisfied with hoping such fatuous accounts of ourselves as we make to our wives and children and business associates are accepted as true.

Your vision should be something that can equally inspire everyone who is associated with your project and not just you.

Customers are becoming more and more concerned about the environment. They don’t want to associate themselves with any product or brand which is not working hard to protect the environment.

The growth of intimacy is like that. First one gives off his best picture, the bight and finished product mended with bluff and falsehood and humor. Then more details are required and one paints a second portrait, and a third--before long the best lines cancel out--and the secret is exposed at last; the panes of the pictures have intermingled and given us away, and though we paint and paint we can no longer sell a picture. We must be satisfied with hoping that such famous accounts of ourselves as we make to our wives and children and business associates are accepted as true.

You need to choose your association according to your vision.

the growth of intimacy is like that. First one gives off his best picture, the bright and finished product mended with bluff and falsehood and humour. Then more details are required and one paints a second portrait, and a third – before long the best lines cancel out – and the secret is exposed at last; the planes of the pictures have intermingled and given us away, and though we paint and paint we can no longer sell a picture. We must be satisfied with hoping that such fatuous accounts of ourselves as we make to our wives and children and business associates are accepted as true

People don't talk like this, theytalklikethis. Syllables, words, sentences run together like a watercolor left in the rain. To understand what anyone is saying to us we must separate these noises into words and the words into sentences so that we might in our turn issue a stream of mixed sounds in response. If what we say is suitably apt and amusing, the listener will show his delight by emitting a series of uncontrolled high-pitched noises, accompanied by sharp intakes of breath of the sort normally associated with a seizure or heart failure. And by these means we converse. Talking, when you think about it, is a very strange business indeed.

Harry’s letter to his daughter: If I could give you just one thing, I’d want it to be a simple truth that took me many years to learn. If you learn it now, it may enrich your life in hundreds of ways. And it may prevent you from facing many problems that have hurt people who have never learned it. The truth is simply this: No one owes you anything. Significance How could such a simple statement be important? It may not seem so, but understanding it can bless your entire life. No one owes you anything. It means that no one else is living for you, my child. Because no one is you. Each person is living for himself; his own happiness is all he can ever personally feel. When you realize that no one owes you happiness or anything else, you’ll be freed from expecting what isn’t likely to be. It means no one has to love you. If someone loves you, it’s because there’s something special about you that gives him happiness. Find out what that something special is and try to make it stronger in you, so that you’ll be loved even more. When people do things for you, it’s because they want to — because you, in some way, give them something meaningful that makes them want to please you, not because anyone owes you anything. No one has to like you. If your friends want to be with you, it’s not out of duty. Find out what makes others happy so they’ll want to be near you. No one has to respect you. Some people may even be unkind to you. But once you realize that people don’t have to be good to you, and may not be good to you, you’ll learn to avoid those who would harm you. For you don’t owe them anything either. Living your Life No one owes you anything. You owe it to yourself to be the best person possible. Because if you are, others will want to be with you, want to provide you with the things you want in exchange for what you’re giving to them. Some people will choose not to be with you for reasons that have nothing to do with you. When that happens, look elsewhere for the relationships you want. Don’t make someone else’s problem your problem. Once you learn that you must earn the love and respect of others, you’ll never expect the impossible and you won’t be disappointed. Others don’t have to share their property with you, nor their feelings or thoughts. If they do, it’s because you’ve earned these things. And you have every reason to be proud of the love you receive, your friends’ respect, the property you’ve earned. But don’t ever take them for granted. If you do, you could lose them. They’re not yours by right; you must always earn them. My Experience A great burden was lifted from my shoulders the day I realized that no one owes me anything. For so long as I’d thought there were things I was entitled to, I’d been wearing myself out —physically and emotionally — trying to collect them. No one owes me moral conduct, respect, friendship, love, courtesy, or intelligence. And once I recognized that, all my relationships became far more satisfying. I’ve focused on being with people who want to do the things I want them to do. That understanding has served me well with friends, business associates, lovers, sales prospects, and strangers. It constantly reminds me that I can get what I want only if I can enter the other person’s world. I must try to understand how he thinks, what he believes to be important, what he wants. Only then can I appeal to someone in ways that will bring me what I want. And only then can I tell whether I really want to be involved with someone. And I can save the important relationships for th

Children imitate their parents, employees their managers.

You are not permitted to live and die as a non-entity because you have encountered the greatness that is associated with Christ.

For the first few months in 1933, a few party radicals tried to get control of the business associations, take over the department stores and institute a corporate state

Imagine spending an entire workday with your best friend at your side. You would no doubt acknowledge his presence throughout the day by introducing him to your friends or business associates and talking to him about the various activities of the day. But how would your friend feel if you never talked to him or acknowledged his presence? Yet that’s how we treat the Lord when we fail to pray. If we communicated with our friends as infrequently as some of us communicate with the Lord, those friends might soon disappear. Our fellowship with God is not meant to wait until we are in heaven.

Martin Greer Galton had ceased troubling his fellow man in 1964, when a cerebral aneurysm achieved what most of his acquaintances and business associates would have dearly loved to have had a hand in.

My men are my money.

The reason I don’t care about the approval and acknowledgment of my batchmates and colleagues is that most of them are basically losers. They will latch on to anyone famous in their circles, who can help them get jobs or with their business. They derive their importance and identities through association. These very people will latch on to me for the same, once the time comes. In short, they are irrelevant flies to me, looking for a turd to sit on. Once I become a piece of turd, the flies will come. A turd doesn’t care about the flies.

Trippers and askers surround me, People I meet.... the effect upon me of my early life..... of the ward and city I live in....of the nation, The latest news....discoveries, inventions, societies.... authors old and new, My dinner, dress, associates, looks, business, compliments, dues, The real or fancified indifference of some man or woman I love, The sickness of one of my folks- or of myself....or ill-doing....or loss or lack of money....or depressions or exaltations, They come to me days and nights and go from me again, But they are not the Me myself.

When a person travels through a few years with an organization, or with a partnership, or any other kind of working association, he leaves a 'wake' behind in these two areas, task and relationship: what did he accomplish and how did he deal with people?

All revenue is not the same. If you remove your worst, unprofitable clients and the now-unnecessary costs associated with them, you will see a jump in profitability and a reduction in stress, often within a few weeks. Equally important, you will have more time to pursue and clone your best clients.

You see, it's really quite simple. A simile is just a mode of comparison employing 'as' and 'like' to reveal the hidden character or essence of whatever we want to describe, and through the use of fancy, association, contrast, extension, or imagination, to enlarge our understanding or perception of human experience and observation.

This explains why habits are so powerful: They create neurological cravings. Most of the time, these cravings emerge so gradually that we’re not really aware they exist, so we’re often blind to their influence. But as we associate cues with certain rewards, a subconscious craving emerges in our brains that starts the habit loop spinning.

To prosper, a zoo needs parliamentary government, democratic elections, freedom of speech, freedom of the press, freedom of association, rule of law and everything else enshrined in India's Constitution. Impossible to enjoy the animals otherwise. Long-term, bad politics is bad for business.

Today's opponents can be your allies tomorrow. And today's allies can be tomorrow's opponents.

Have you no friends who could help you in these circumstances?’ Morrel smiled sadly and said: ‘In business, Monsieur, as you very well know, one has no friends, only associates.

And how do you explain to your wife that you don't have all the answers, and that you might not know what you are doing, and that you are afraid you are going to fail? How do you admit that you are most afraid that, one day, she'll walk - and replace you with an educated, professor-type guy, who shares her same interests, schedule, and the way she was used to living, especially when all of your friends, your business associates, even your own damned brother, are all just waiting for you to mess up so they can have a shot at taking her away from you? How do you look the woman you love in her eyes and tell her that?

surgeon general Vivek Murthy in the Harvard Business Review. “Loneliness and weak social connections are associated with a reduction in life span similar to that caused by smoking 15 cigarettes a day.

Exposition is a mode of thought, a method of learning, and a means of expression. Almost all of the characteristics we associate with mature discourse were amplified by typography, which has the strongest possible bias toward exposition: a sophisticated ability to think conceptually, deductively and sequentially; a high valuation of reason and order; an abhorrence of contradiction; a large capacity for detachment and objectivity; and a tolerance for delayed response.

Everybody talks about freedom, citizens," the big man said gently, seeming to draw upon that very sure source of personal knowledge again, "but they dont really want it. Half of them wants it but the other half dont. What they really want is to maintain an illusion of freedom in front of their wives and business associates. Its a satisfactory compromise, and as long they can have that they can get along without the other which is more expensive. The only trouble is, every man who declares himself free to his friends has to make a slave out of his wife and employees to keep up the illusion and prove it; the wife to be free in front of her bridgeclub has to command her Help, Husband and Heirs. It resolves itself into a battle; whoever wins, the other one loses. For every general in this world there have to be 6,000 privates.

It isn’t the body falling in unrequited love with a dangerous drug, but rather the mind learning to associate any substance or behavior with relief from psychological pain.

The sooner we associate long hours and multitasking with incompetence and carelessness the better. The next time you hear boasts of executives pulling an all-nighter or holding conference calls in their cars, be sure to offer your condolences; it's grim being stuck in sweatshops run by managers too ignorant to understand productivity and risk. Working people like this is as smart as running your factory without maintenance. In manufacturing and engineering businesses, everyone learns that the top priority is asset integrity: protecting the machinery on which the business depends. In knowledge-based economies, that machinery is the mind.

But the thought of being associated with that other version of herself was horrifying now. That Rosaland was an enemy, someone she had to push farther and farther into the recesses of her mind, someone she could never think about too much lest she make a return. The Rosalind who was here today could never reacquaint herself with her former remnant; she was too busy trying to fix that girl's damn mistakes

Until the end of his life, whenever the subject of the vast growth of the LBJ Company and associated business enterprises was raised, Lyndon Johnson would emphasize that he owned none of it (“All that is owned by Mrs. Johnson.… I don’t have any interest in government-regulated industries of any kind and never have had”).

When considering the acquisition of new sources of revenue, the business must account for the costs that must be incurred prior to the acquisition, and the costs associated with the maintenance of that source of revenue.

The company you keep determines how others view you. Identify with mediocrity and you will be labeled sub par. Collaborate with questionable people and your reputation becomes suspect. Guilt by association can end a career, hurt your business and cost you friends. Choose alliances wisely or you may be condemned for someone else's sins.

Whether in Bolshevism, Fascism, or Nazism, we meet continually with the forcible and ruthless usurpation of the power of the State by a minority drawn from the masses, resting on their support, flattering them and threatening them at the same time; a minority led by a charismatic leader and brazenly identifying itself with the State. It is a tyranny that does away with all the guarantees of the constitutional State, constituting as the only party the minority that has created it, furnishing that party with far-reaching judicial and administrative functions, and permitting within the whole life of the nation no groups, no activities, no opinions, no associations or religions, no publications, no educational institutions, no business transactions, that are not dependent on the will of the Government.

We have rule of lawyers, not rule of law. The legal profession has a monopoly over one branch of government as it was never intended to. The American Bar Association owns an entire branch of our government. We should not be surprised that we are the most litigious society in the world. It is big business with a stranglehold on one of the three branches of government.

Consider the following case. Someone is traveling by railway; his mind is busy with one thought; suddenly is thought diverges; he recollects an experience that befell him years ago and interweaves it with his present thought. He did not notice that in looking through the window he had caught sight of a person who resembled another intimately connected with the recollected experience. He remains conscious, not of what he saw, but of the effect it produced, and thus believes that it all came to him of its own accords. How much in life occurs in such a way! How great is the part played in our life by things we hear and learn, without our consciously realizing the connection! Someone, for instance, cannot bear a certain color, but does not realize that this is due to the fact that the schoolmaster who used to worry him many years ago wore a coat of that color. Innumerable illusions are based upon such associations. Many things leave their mark upon the soul while remaining outside the pale of consciousness.

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.

CS Business models with a multi-sided platform pattern have a distinct structure. They have two or more customer segments, each of which has its own Value Proposition and associated Revenue Stream. Moreover, one Customer Segment cannot exist without the others.

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.

On Editors: "... The chief qualification of ninety-nine per cent of all editors is failure. They have failed as writers. Don't think they prefer the drudgery of the desk and the slavery to their circulation and to the business manager to the joy of writing. They have tried to write, and they have failed. And right there is the cursed paradox of it. Every portal to success in literature is guarded by those watch-dogs, the failures of literature. The editors, the sub-editors, associate editors, most of them, and the manuscript readers for the magazines and book-publishers, most of them, nearly all of them, are men who wanted to write and failed. And yet they, of all creatures under the sun the most unfit, are the very creatures who decide what shall and what shall not find its way into print–they, who have proved themselves not original, who have demonstrated that they lack the divine fire, sit in judgment upon originality and genius. And after them comes the reviewers, just so many more failures. Don't tell me that they have not dreamed the dream and attempted to write poetry and fiction; for they have, and they have failed. Why, the average review is more nauseating than cod-liver oil....

But the thought of being associated with that other version of herself was horrifying now. That Rosalind was an enemy, someone she had to push farther and farther into the recesses of her mind, someone she could never think about too much lest she make a return. The Rosalind who was here today could never reacquaint herself with her former remnant; she was too busy trying to fix that girl's damn mistakes

The growth of intimacy is like that. First one gives off his best picture, the bright and finished product mended with bluff and falsehood and humor. Then more details are required and one paints a second portrait, and a third—before long the best lines cancel out—and the secret is exposed at last; the planes of the pictures have intermingled and given us away, and though we paint and paint we can no longer sell a picture. We must be satisfied with hoping that such fatuous accounts of ourselves as we make to our wives and children and business associates are accepted as true. "It

The latest news . . . . discoveries, inventions, societies . . . . authors old and new, My dinner, dress, associates, looks, business, compliments, dues, The real or fancied indifference of some man or woman I love, The sickness of one of my folks . . . . or of myself . . . . or ill-doing . . . . or loss or lack of money . . . . or depressions or exaltations, They come to me days and nights and go from me again, But they are not the Me myself.

What is my object in making a friend? To have someone to be able to die for, someone I may follow into exile, someone for whose life I may put myself up as security and pay the price as well. The thing you describe is not friendship but a business deal, looking to the likely consequences, with advantage as its goal. There can be no doubt that the desire lovers have for each other is not so very different from friendship – you might say it was friendship gone mad. Well, then, does anyone ever fall in love with a view to a profit, or advancement, or celebrity? Actual love in itself, heedless of all other considerations, inflames people’s hearts with a passion for the beautiful object, not without the hope, too, that the affection will be mutual. How then can the nobler stimulus of friendship be associated with any ignoble desire?

When we notice someone suffering and immediately decide to help them, it “says” to our associates, “See how easily I’m moved to help others? When people near me are suffering, I can’t help wanting to make their situation better; it’s just who I am.” This is a profoundly useful trait to advertise; it means you’ll make a great ally. The more time other people spend around you, the more they’ll get to partake of your spontaneous good will. It’s this function of charity that accounts for a lot of the puzzles we discussed earlier. For one, it explains why we donate so opportunistically. Most donors don’t sketch out a giving strategy and follow through as though it were a business plan.

According to a senior ED official associated with the SIT, if the Adani case reaches its logical conclusion, the group will have to pay a fine of around Rs 15,000 crore. ‘It is a watertight case,’ he said, about the trail of documents showing how the group diverted Rs 5,468 crore to Mauritius via Dubai. The Adani group vehemently denies any wrongdoing. Modi,

Each item of business was described in the expansive, flourishing script that Balfour associated in his mind, with a man who could afford to waste his ink on curlicues.

I’m starting to associate the smell of pizza with the futility of a death march.

That was what stuck in the craws of all the good women of Deptford: Mrs Dempster had not been raped, as a decent woman would have been—no, she had yielded because a man wanted her. The subject was not one that could be freely discussed even among intimates, but it was understood without saying that if women began to yield for such reasons as that, marriage and society would not last long. Any man who spoke up for Mrs Dempster probably believed in Free Love. Certainly he associated sex with pleasure, and that put him in a class with filthy thinkers like Cece Athelstan.

According to a recent survey by the National Association of Church Business Administration, the average pastor in 2012 makes an annual salary of $28,000. One in five has to work a second job to support his family.

Unfortunately, like many people who are instinctively bad at something, the Archchancellor prided himself on how good at it he was. Ridcully was to management what King Herod was to the Bethlehem Playgroup Association. His mental approach to it could be visualized as a sort of business flowchart with, at the top, a circle entitled “Me, who does the telling” and, connected below it by a line, a large circle entitled “Everyone else.

a wife and numerous progeny. The Judge was at a meeting of the Raisin Growers' Association, and the boys were busy organizing an athletic club, on the memorable night of Manuel's treachery. No one saw him and Buck go off through the orchard on what Buck imagined was merely a stroll. And with the exception of a solitary man, no one saw them arrive at the little flag station known as College Park. This man talked with Manuel, and money chinked

As to industrial conditions, however, Babbitt had thought a great deal, and his opinions may be coordinated as follows: "A good labor union is of value because it keeps out radical unions, which would destroy property. No one ought to be forced to belong to a union, however. All labor agitators who try to force men to join a union should be hanged. In fact, just between ourselves, there oughtn't to be any unions allowed at all; and as it's the best way of fighting the unions, every business man ought to belong to an employers'-association and to the Chamber of Commerce. In union there is strength. So any selfish hog who doesn't join the Chamber of Commerce ought to be forced to.

A woman named Cynthia once told me a story about the time her father had made plans to take her on a night out in San Francisco. Twelve-year-old Cynthia and her father had been planning the “date” for months. They had a whole itinerary planned down to the minute: she would attend the last hour of his presentation, and then meet him at the back of the room at about four-thirty and leave quickly before everyone tried to talk to him. They would catch a tram to Chinatown, eat Chinese food (their favourite), shop for a souvenir, see the sights for a while and then “catch a flick” as her dad liked to say. Then they would grab a taxi back to the hotel, jump in the pool for a quick swim (her dad was famous for sneaking in when the pool was closed), order a hot fudge sundae from room service, and watch the late, late show. They discussed the details over and over again before they left. The anticipation was part of the whole experience. This was all going according to plan until, as her father was leaving the convention centre, he ran into an old college friend and business associate. It had been years since they had seen each other, and Cynthia watched as they embraced enthusiastically. His friend said, in effect: “I am so glad you are doing some work with our company now. When Lois and I heard about it we thought it would be perfect. We want to invite you, and of course Cynthia, to get a spectacular seafood dinner down at the Wharf!” Cynthia’s father responded: “Bob, it’s so great to see you. Dinner at the wharf sounds great!” Cynthia was crestfallen. Her daydreams of tram rides and ice cream sundaes evaporated in an instant. Plus, she hated seafood and she could just imagine how bored she would be listening to the adults talk all night. But then her father continued: “But not tonight. Cynthia and I have a special date planned, don’t we?” He winked at Cynthia and grabbed her hand and they ran out of the door and continued with what was an unforgettable night in San Francisco. As it happens, Cynthia’s father was the management thinker Stephen R. Covey (author of The Seven Habits of Highly Effective People) who had passed away only weeks before Cynthia told me this story. So it was with deep emotion she recalled that evening in San Francisco. His simple decision “Bonded him to me forever because I knew what mattered most to him was me!” she said.5 One simple answer is we are unclear about what is essential. When this happens we become defenceless. On the other hand, when we have strong internal clarity it is almost as if we have a force field protecting us from the non-essentials coming at us from all directions. With Rosa it was her deep moral clarity that gave her unusual courage of conviction. With Stephen it was the clarity of his vision for the evening with his loving daughter. In virtually every instance, clarity about what is essential fuels us with the strength to say no to the non-essentials. Stephen R. Covey, one of the most respected and widely read business thinkers of his generation, was an Essentialist. Not only did he routinely teach Essentialist principles – like “The main thing is to keep the main thing the main thing” – to important leaders and heads of state around the world, he lived them.6 And in this moment of living them with his daughter he made a memory that literally outlasted his lifetime. Seen with some perspective, his decision seems obvious. But many in his shoes would have accepted the friend’s invitation for fear of seeming rude or ungrateful, or passing up a rare opportunity to dine with an old friend. So why is it so hard in the moment to dare to choose what is essential over what is non-essential?

The blackest chapter in the history of this State will be the Indian guardianship over these estates,” an Osage leader said, adding, “There has been millions—not thousands—but millions of dollars of many of the Osages dissipated and spent by the guardians themselves.” This so-called Indian business, as White discovered, was an elaborate criminal operation, in which various sectors of society were complicit. The crooked guardians and administrators of Osage estates were typically among the most prominent white citizens: businessmen and ranchers and lawyers and politicians. So were the lawmen and prosecutors and judges who facilitated and concealed the swindling (and, sometimes, acted as guardians and administrators themselves). In 1924, the Indian Rights Association, which defended the interests of indigenous communities, conducted an investigation into what it described as “an orgy of graft and exploitation.” The group documented how rich Indians in Oklahoma were being “shamelessly and openly robbed in a scientific and ruthless manner” and how guardianships were “the plums to be distributed to the faithful friends of the judges as a reward for their support at the polls.” Judges were known to say to citizens, “You vote for me, and I will see that you get a good guardianship.” A white woman married to an Osage man described to a reporter how the locals would plot: “A group of traders and lawyers sprung up who selected certain Indians as their prey. They owned all the officials…. These men had an understanding with each other. They cold-bloodedly said, ‘You take So-and-So, So-and-So and So-and-So and I’ll take these.’ They selected Indians who had full headrights and large farms.

The pull of fascist politics is powerful. It simplifies human existence, gives us an object, a “them” whose supposed laziness highlights our own virtue and discipline, encourages us to identify with a forceful leader who helps us make sense of the world, whose bluntness regarding the “undeserving” people in the world is refreshing. If democracy looks like a successful business, if the CEO is tough-talking and cares little for democratic institutions, even denigrates them, so much the better. Fascist politics preys on the human frailty that makes our own suffering seem bearable if we know that those we look down upon are being made to suffer more. Navigating the tensions created by living in a state with a democratic sphere of governance, a nondemocratic hierarchical economic sphere, and a rich, complex civil society replete with organizations, associations, and community groups adhering to multiple visions of a good life can be frustrating. Democratic citizenship requires a degree of empathy, insight, and kindness that demands a great deal of all of us. There are easier ways to live.

An asteroid or comet traveling at cosmic velocities would enter the Earth’s atmosphere at such a speed that the air beneath it couldn’t get out of the way and would be compressed, as in a bicycle pump. As anyone who has used such a pump knows, compressed air grows swiftly hot, and the temperature below it would rise to some 60,000 Kelvin, or ten times the surface temperature of the Sun. In this instant of its arrival in our atmosphere, everything in the meteor’s path—people, houses, factories, cars—would crinkle and vanish like cellophane in a flame. One second after entering the atmosphere, the meteorite would slam into the Earth’s surface, where the people of Manson had a moment before been going about their business. The meteorite itself would vaporize instantly, but the blast would blow out a thousand cubic kilometers of rock, earth, and superheated gases. Every living thing within 150 miles that hadn’t been killed by the heat of entry would now be killed by the blast. Radiating outward at almost the speed of light would be the initial shock wave, sweeping everything before it. For those outside the zone of immediate devastation, the first inkling of catastrophe would be a flash of blinding light—the brightest ever seen by human eyes—followed an instant to a minute or two later by an apocalyptic sight of unimaginable grandeur: a roiling wall of darkness reaching high into the heavens, filling an entire field of view and traveling at thousands of miles an hour. Its approach would be eerily silent since it would be moving far beyond the speed of sound. Anyone in a tall building in Omaha or Des Moines, say, who chanced to look in the right direction would see a bewildering veil of turmoil followed by instantaneous oblivion. Within minutes, over an area stretching from Denver to Detroit and encompassing what had once been Chicago, St. Louis, Kansas City, the Twin Cities—the whole of the Midwest, in short—nearly every standing thing would be flattened or on fire, and nearly every living thing would be dead. People up to a thousand miles away would be knocked off their feet and sliced or clobbered by a blizzard of flying projectiles. Beyond a thousand miles the devastation from the blast would gradually diminish. But that’s just the initial shockwave. No one can do more than guess what the associated damage would be, other than that it would be brisk and global. The impact would almost certainly set off a chain of devastating earthquakes. Volcanoes across the globe would begin to rumble and spew. Tsunamis would rise up and head devastatingly for distant shores. Within an hour, a cloud of blackness would cover the planet, and burning rock and other debris would be pelting down everywhere, setting much of the planet ablaze. It has been estimated that at least a billion and a half people would be dead by the end of the first day. The massive disturbances to the ionosphere would knock out communications systems everywhere, so survivors would have no idea what was happening elsewhere or where to turn. It would hardly matter. As one commentator has put it, fleeing would mean “selecting a slow death over a quick one. The death toll would be very little affected by any plausible relocation effort, since Earth’s ability to support life would be universally diminished.

And so, as the passengers drifted off to sleep to the rhythmic clicking of steel wheels against rail, little did they dream that, riding in the car at the end of their train, were six men who represented an estimated one-fourth of the total wealth of the entire world. This was the roster of the Aldrich car that night: Nelson W. Aldrich, Republican "whip" in the Senate, Chairman of the National Monetary Commission, business associate of J.P. Morgan, father-in-law to John D. Rockefeller, Jr.; Abraham Piatt Andrew, Assistant Secretary of the U.S. Treasury; Frank A. Vanderlip, president of the National City Bank of New York, the most powerful of the banks at that time, representing William Rockefeller and the international investment banking house of Kuhn, Loeb & Company; Henry P. Davison, senior partner of the J.P. Morgan Company; Benjamin Strong, head of J.P. Morgan's Bankers Trust Company;1 6. Paul M. Warburg, a partner in Kuhn, Loeb & Company, a representative of the Rothschild banking dynasty in England and France, and brother to Max Warburg who was head of the Warburg banking consortium in Germany and the Netherlands.2

The emancipation of women was destined to follow that of the slaves and the glorification of people without a caste and without traditions, namely, the pariah. In a society that no longer understands the figure of the ascetic and of the warrior; in which the hands of the latest aristocrats seem better fit to hold tennis rackets or shakers for cocktail mixes than swords or scepters; in which the archetype of the virile man is represented by a boxer or by a movie star if not by the dull wimp represented by the intellectual, the college professor, the narcissistic puppet of the artist, or the busy and dirty money-making banker and the politician—in such a society it was only a matter of time before women rose up and claimed for themselves a 'personality' and a 'freedom' according to the anarchist and individualist meaning usually associated with these words.

There were three or four of us, counting me. My working place was established in a corner of the warehouse, where Mr. Quinion could see me, when he chose to stand up on the bottom rail of his stool in the counting-house, and look at me through a window above the desk. Hither, on the first morning of my so auspiciously beginning life on my own account, the oldest of the regular boys was summoned to show me my business. His name was Mick Walker, and he wore a ragged apron and a paper cap. He informed me that his father was a bargeman, and walked, in a black velvet head-dress, in the Lord Mayor’s Show. He also informed me that our principal associate would be another boy whom he introduced by the - to me - extraordinary name of Mealy Potatoes. I discovered, however, that this youth had not been christened by that name, but that it had been bestowed upon him in the warehouse, on account of his complexion, which was pale or mealy. Mealy’s father was a waterman, who had the additional distinction of being a fireman, and was engaged as such at one of the large theatres; where some young relation of Mealy’s - I think his little sister - did Imps in the Pantomimes.

Let me repeat once more that great quote by Don Juan in Carlos Castaneda’s A Separate Peace: “The difference between a warrior and an ordinary man is that a warrior sees everything as a challenge, while an ordinary man sees everything as either a blessing or a curse.” So before you start your business, or before you return to it tomorrow, ask yourself the following questions: • What do I wish my life to look like? • How do I wish my life to be on a day-to-day basis? • What would I like to be able to say I truly know in my life, about my life? • How would I like to be with other people in my life—my family, my friends, my business associates, my customers, my employees, my community? • How would I like people to think about me? • What would I like to be doing two years from now? Ten years from now? Twenty years from now? When my life comes to a close? • What specifically would I like to learn during my life—spiritually, physically, financially, technically, intellectually? About relationships? • How much money will I need to do the things I wish to do? By when will I need it? These are just a few of the questions you might ask yourself in the creation of your Primary Aim.

I prayed to a mystery. Sometimes I was simply aware of the mystery. I saw a flash of it during a trip to New York that David and I took before we were married. We were walking on a busy sidewalk in Manhattan. I don't remember if it was day or night. A man with a wound on his forehead came toward us. His damp, ragged hair might have been clotted with blood, or maybe it was only dirt. He wore deeply dirty clothes. His red, swollen hands, cupped in half-fists, swung loosely at his sides. His eyes were focused somewhere past my right shoulder. He staggered while he walked. The sidewalk traffic flowed around him and with him. He was strange and frightening, and at the same time he belonged on the Manhattan sidewalk as much as any of us. It was that paradox -- that he could be both alien and resident, both brutalized and human, that he could stand out in the moving mass of people like a sea monster in a school of tuna and at the same time be as much at home as any of us -- that stayed with me. I never saw him again, but I remember him often, and when I do, I am aware of the mystery. Years later, I was out on our property on the Olympic Peninsula, cutting a path through the woods. This was before our house was built. After chopping through dense salal and hacking off ironwood bushes for an hour or so, I stopped, exhausted. I found myself standing motionless, intensely aware of all of the life around me, the breathing moss, the chattering birds, the living earth. I was as much a part of the woods as any millipede or cedar tree. At that moment, too, I was aware of the mystery. Sometimes I wanted to speak to this mystery directly. Out of habit, I began with "Dear God" and ended with "Amen". But I thought to myself, I'm not praying to that old man in the sky. Rather, I'm praying to this thing I can't define. It was sort of like talking into a foggy valley. Praying into a bank of fog requires alot of effort. I wanted an image to focus on when I prayed. I wanted something to pray *to*. but I couldn't go back to that old man. He was too closely associated with all I'd left behind.

Other terms used to describe the Putin regime were 'kleptocracy' and 'crony capitalism'---variations on Navalny's theme of the "Party of the Crooks and Thieves." A Hungarian sociologist named Balint Magyar rejected these terms because, he stressed, both 'kleptocracy' and 'crony capitalism' implied a sort of voluntary association---as though one could partake in the crony system or choose not to, and proceed with one's business autonomously, if less profitably. The fate of Khodorkovsky and the exiled oligarchs, as well as of untold thousands of jailed and bankrupted entrepreneurs, demonstrated that this was a fallacy.

When you feel the need to escape your problems, to escape from this world, don't make the mistake of resorting to suicide Don't do it! You will hear the empty advice of many scholars in the matter of life and death, who will tell you, "just do it" there is nothing after this, you will only extinguish the light that surrounds you and become part of nothingness itself, so when you hear these words remember this brief review of suicide: When you leave this body after committing one of the worst acts of cowardice that a human being can carry out, you turn off the light, the sound and the sense of reality, you become nothing waiting for the programmers of this game to pick you up from the darkness, subtly erase your memories and enable your return and I emphasize the word subtle because sometimes the intelligence behind this maneuver or automated mechanism is wrong and send human beings wrongly reset to such an extent, that when they fall to earth and are born again, they begin to experience memories of previous lives, in many cases they perceive themselves of the opposite sex, and science attributes this unexplainable phenomenon to genetic and hormonal factors, but you and I know better! And we quickly identified this trigger as a glitch in the Matrix. Then we said! That a higher intelligence or more advanced civilization throws you back into this game for the purpose of experimenting, growing and developing as an advanced consciousness and due to your toxic and destructive behavior you come back again but in another body and another life, but you are still you, then you will carry with you that mark of suicide and cowardice, until you learn not to leave this experience without having learned the lesson of life, without having experienced and surprised by death naturally or by design of destiny. About this first experience you will find very little material associated with this event on the internet, it seems that the public is more reserved, because they perceive themselves and call themselves "awakened" And that is because the system has total control over the algorithm of fame and fortune even over life and death. Now, according to religion and childish fears, which are part of the system's business to keep you asleep, eyes glued to the cellular device all day, it says the following: If you commit this act of sin, you turn off light, sound and sense of reality, and from that moment you begin to experience pain, fear and suffering on alarming scales, and that means they will come for you, a couple of demons and take you to the center of the earth where the weeping and gnashing of teeth is forever, and in that hell tormented by demons you will spend eternity. About this last experience we will find hundreds of millions of people who claim to have escaped from there! And let me tell you that all were captivated by the same deity, one of dubious origin, that feeds on prayers and energetic events, because it is not of our nature, because it knows very well that we are beings of energy, then this deity or empire of darkness receives from the system its food and the system receives from them power, to rule, to administer, to control, to control, to kill, to exclude, to inhibit, to classify, to imprison, to silence, to infect, to contaminate, to depersonalize. So now that you know the two sides of the same coin, which one will your intelligence lean towards! You decide... Heads or tails? From the book Avatars, the system's masterpiece.

If you want to stop smoking, ask yourself, do you do it because you love nicotine, or because it provides a burst of stimulation, a structure to your day, a way to socialize? If you smoke because you need stimulation, studies indicate that some caffeine in the afternoon can increase the odds you’ll quit. More than three dozen studies of former smokers have found that identifying the cues and rewards they associate with cigarettes, and then choosing new routines that provide similar payoffs—a piece of Nicorette, a quick series of push-ups, or simply taking a few minutes to stretch and relax—makes it more likely they will quit.3.28

All social orders command their members to imbibe in pipe dreams of posterity, the mirage of immortality, to keep them ahead of the extinction that would ensue in a few generations if the species did not replenish itself. This is the implicit, and most pestiferous, rationale for propagation: to become fully integrated into a society, one must offer it fresh blood. Naturally, the average set of parents does not conceive of their conception as a sacrificial act. These are civilized human beings we are talking about, and thus they are quite able to fill their heads with a panoply of less barbaric rationales for reproduction, among them being the consolidation of a spousal relationship; the expectation of new and enjoyable experiences in the parental role; the hope that one will pass the test as a mother or father; the pleasing of one’s own parents, not to forget their parents and possibly a great-grandparent still loitering about; the serenity of taking one’s place in the seemingly deathless lineage of a familial enterprise; the creation of individuals who will care for their paternal and maternal selves in their dotage; the quelling of a sense of guilt or selfishness for not having done their duty as human beings; and the squelching of that faint pathos that is associated with the childless. Such are some of the overpowering pressures upon those who would fertilize the future. These pressures build up in people throughout their lifetimes and must be released, just as everyone must evacuate their bowels or fall victim to a fecal impaction. And who, if they could help it, would suffer a building, painful fecal impaction? So we make bowel movements to relieve this pressure. Quite a few people make gardens because they cannot stand the pressure of not making a garden. Others commit murder because they cannot stand the pressure building up to kill someone, either a person known to them or a total stranger. Everything is like that. Our whole lives consist of metaphorical as well as actual bowel movements, one after the other. Releasing these pressures can have greater or lesser consequences in the scheme of our lives. But they are all pressures, all bowel movements of some kind. At a certain age, children are praised for making a bowel movement in the approved manner. Later on, the praise of others dies down for this achievement and our bowel movements become our own business, although we may continue to praise ourselves for them. But overpowering pressures go on governing our lives, and the release of these essentially bowel-movement pressures may once again come up for praise, congratulations, and huzzahs of all kinds.

Like our other needs, meaning is an inherent expectation. Its denial has dire consequences. Far from a purely psychological need, our hormonees and nervous systems clock its presence or absence. As a medical study in 2020 found, the "presence [of] and search for meaning in life are important for health and well-being." Simply put, the more meaningful you find your life, the better your measures of mental and physical health are likely to be. It is itself a sign of the times that we even need such studies to confirm what our experience of life teaches. When do you feel happier, more fulfilled, more viscerally at ease: when you extend yourself to help and connect with others, or when you are focused on burnishing the importance of your little egoic self? We all know the answer, and yet somehow what we know doesn't always carry the day. Corporations are ingenious at exploiting people's needs without actually meeting them. Naomi Klein, in her book No Logo, made vividly clear how big business began in the 1980s to home in on people's natural desire to belong to something larger than themselves. Brand-aware companies such as Nike, Lululemon, and the Body Shop are marketing much more than products: they sell meaning, identification, and an almost religious sense of belonging through association with their brand. "That pressuposes a kind of emptiness and yearning in people," I suggested when I interviewed the prolific author and activist. "Yes," Klein replied. "They tap into a longing and a need for belonging, and they do it by exploiting the insight that just selling running shoes isn't enough. We humans want to be part of a transcendent project.

Small-business leaders need all the friends we can get. It’s much better business to develop loyal associates and friends, and even develop exclusive relationships, when possible, so the best performers won’t provide services or supplies to your competitors. Make enemies of them, and they’ll want to help your competitors. They’ll even be driven to do so.

The associates are the Cro-Magnon men. They live in caves, have trouble walking upright, and have a lot of hair on their backs. Usually, they communicate by grunting. Those are the associates. Finally, there are the analysts. Monkeys. Tons and tons of little monkeys. Not humans, just monkeys crawling all over each other and pulling lice out of each other’s fur. Those are the analysts.

Most of us do not like not being able to see what others see or make sense of something new. We do not like it when things do not come together and fit nicely for us. That is why most popular movies have Hollywood endings. The public prefers a tidy finale. And we especially do not like it when things are contradictory, because then it is much harder to reconcile them (this is particularly true for Westerners). This sense of confusion triggers in a us a feeling of noxious anxiety. It generates tension. So we feel compelled to reduce it, solve it, complete it, reconcile it, make it make sense. And when we do solve these puzzles, there's relief. It feels good. We REALLY like it when things come together. What I am describing is a very basic human psychological process, captured by the second Gestalt principle. It is what we call the 'press for coherence.' It has been called many different things in psychology: consonance, need for closure, congruity, harmony, need for meaning, the consistency principle. At its core it is the drive to reduce the tension, disorientation, and dissonance that come from complexity, incoherence, and contradiction. In the 1930s, Bluma Zeigarnik, a student of Lewin's in Berlin, designed a famous study to test the impact of this idea of tension and coherence. Lewin had noticed that waiters in his local cafe seemed to have better recollections of unpaid orders than of those already settled. A lab study was run to examine this phenomenon, and it showed that people tend to remember uncompleted tasks, like half-finished math or word problems, better than completed tasks. This is because the unfinished task triggers a feeling of tension, which gets associated with the task and keeps it lingering in our minds. The completed problems are, well, complete, so we forget them and move on. They later called this the 'Zeigarnik effect,' and it has influenced the study of many things, from advertising campaigns to coping with the suicide of loved ones to dysphoric rumination of past conflicts.

The accomplishment of the testimony was two-fold: It changed the death of Marshall from suicide to death by gunshot, and it brought into light bespectacled Johnson hit man, Malcolm “Mac” Wallace. At one point, Wallace, a former marine who had been the president of the University of Texas student body, had strong political aspirations. In 1946, Wallace was an organizer for Homer Rainey’s campaign for governor.44 Wallace eventually became indebted to Johnson, and the closest he would ever get to political office would be in administering of carnage for Johnson and his Texas business associates. Wallace was the Mr. X at the gas station asking Nolan Griffin for directions. Described as a “hatchet man”45 for Johnson by Lyndon’s mistress Madeleine Brown, Wallace was an important link in many of the murders connected to Johnson. Estes’s lawyer, Douglas Caddy, revealed Wallace’s and Johnson’s complicity in Texas-style justice in a letter to Stephan S. Trott at the US Department of Justice: My client, Mr. Estes, has authorized me to make this reply to your letter of May 29, 1984. Mr. Estes was a member of a four-member group, headed by Lyndon Johnson, which committed criminal acts in Texas in the 1960’s. The other two, besides Mr. Estes and LBJ, were Cliff Carter and Mack Wallace. Mr. Estes is willing to disclose his knowledge concerning the following criminal offenses: Murders 1.   The killing of Henry Marshall 2.   The killing of George Krutilek 3.   The killing of Ike Rogers and his secretary 4.   The killing of Coleman Wade 5.   The killing of Josefa Johnson 6.   The killing of John Kinser 7.   The killing of President J. F. Kennedy46

Although Herbert Hoover in many ways prefigured him, it was Franklin D. Roosevelt who first tried to create an explicit corporate state in America with his National Recovery Administration (NRA). With its fascist-style Blue Eagle emblem, the NRA coordinated big business and labor in a central plan, and outlawed competition. The NRA even employed vigilante groups to spy on smaller businesses and report if they violated the plan. Just as in Mussolini’s Italy, the beneficiaries of the U.S. corporate state were—in addition to the government itself—established economic interest groups. NRA cheerleaders included the National Association of Manufacturers, the U.S. Chamber of Commerce, the American Bar Association, the United Mine Workers, the Amalgamated Clothing Workers, and—above all—Gerard Swope of General Electric, who helped draft the NRA act.

Alongside the development of theatres came the growth of an acting culture; in essence it was the birth of the acting profession. Plays had generally been performed by amateurs - often men from craft guilds. Towards the end of the sixteenth century there developed companies of actors usually under the patronage of a powerful or wealthy individual. These companies offered some protection against the threat of Puritan intervention, censorship, or closure on account of the plague. They encouraged playwrights to write drama which relied on ensemble playing rather than the more static set pieces associated with the classical tradition. They employed boys to play the parts of women and contributed to the development of individual performers. Audiences began to attend the theatre to see favourite actors, such as Richard Burbage or Will Kempe, as much as to see a particular play. Although the companies brought some stability and professionalism to the business of acting - for instance, Shakespeare's company, the Lord Chamberlain's, subsequently the King's, Men, continued until the theatres closed (1642) - they offered little security for the playwright. Shakespeare was in this respect, as in others, the exception to the rule that even the best-known and most successful dramatists of the period often remained financially insecure.

Taylor grinned. “Well, I’ve been giving these things a lot of thought—” “—You really have been busy these past twelve hours—” “—and I feel as though I’ve peaked in the large firm environment. After all, there’s only so much you can learn in one place—” “—I’m pretty sure that’s a line from a song—” “—and so I was thinking that maybe I should start my own law firm.” With this having been declared, they both fell silent. After a long moment, Jason spoke first. “I think that’s a great idea.” Taylor jumped off the couch excitedly. “I know! I can see it now—Taylor Donovan and Associates. That has a nice ring to it, don’t you think?” Jason gave her the strangest look. “Don’t you mean Taylor Andrews and Associates?” Taylor laughed as if this was the most ridiculous thing she’d ever heard. She stopped abruptly when she saw Jason’s serious expression. “Ohh . . . I see our first fight as a married couple is going to be a big one.

Love is not coercion, and the state is only an agent of coercion. It has no other function and can work no other way. Its job is to be the last resort in society: the coercion of criminals through punishment. Its nature and its funding are coercion. Any solution it offers will inescapably be coercive. When we make it the primary agent of healing, we fundamentally alter the nature of society. We ought to have a society in which the power of love drives us to break down all social, class, and political barriers, and to effect healing through private means, private associations, private institutions, counselors, networks, schools, hospitals, charities, businesses, etc. It ought to be driven by giving. Love is giving; selfishness is taking. When we make the state the mover, we make the primary solution one of taking rather than giving. This inverts God's designed order for all human relations, including race relations and racial healing.

My father, you must know, who was originally a Turkey merchant, but had left off business for some years, in order to retire to, and die upon, his paternal estate in the county of ——, was, I believe, one of the most regular men in every thing he did, whether 'twas matter of business, or matter of amusement, that ever lived. As a small specimen of this extreme exactness of his, to which he was in truth a slave, he had made it a rule for many years of his life,—on the first Sunday-night of every month throughout the whole year,—as certain as ever the Sunday-night came,—to wind up a large house-clock, which we had standing on the back-stairs head, with his own hands:—And being somewhere between fifty and sixty years of age at the time I have been speaking of,—he had likewise gradually brought some other little family concernments to the same period, in order, as he would often say to my uncle Toby, to get them all out of the way at one time, and be no more plagued and pestered with them the rest of the month. It was attended but with one misfortune, which, in a great measure, fell upon myself, and the effects of which I fear I shall carry with me to my grave; namely, that from an unhappy association of ideas, which have no connection in nature, it so fell out at length, that my poor mother could never hear the said clock wound up,—but the thoughts of some other things unavoidably popped into her head.

All political institutions are manifestations and materializations of power; they petrify and decay as soon as the living power of the people ceases to uphold them. This is what Madison meant when he said "all governments rest on opinion," a word no less true for the various forms of monarchy than for democracies. ("To suppose that majority rule functions only in democracy is a fantastic illusion," as Jouvenel points out: "The king, who is but one solitary individual, stands far more in need of the general support of Society than any other form of government." Even the tyrant, the One who rules against all, needs helpers in the business of violence, though their number may be rather restricted.) However, the strength of opinion, that is, the power of the government, depends on numbers; it is "in proportion to the number with which it is associated," and tyranny, as Montesquieu discovered, is therefore the most violent and least powerful of forms of government.

Since intelligence is primarily defined as one's capacity to grasp the truth of things, it follows that what a culture means by intelligence is derived from the character of its important forms of communication. In a purely oral culture, intelligence is often associated with aphoristic ingenuity, that is, the power to invent compact sayings of wide applicability. the wise Solomon, we are told in First Kings, knew three thousand proverbs. In a print culture, people with such a talent are thought to be quaint at best, more likely pompous bores. In a purely oral culture, a high value is always placed on the power to memorize, for where there are no written words, the human mind must function as a mobile library. To forget how something is to be said or done is a danger to the community and a' gross form of stupidity. In a print culture, the memorization of a poem, a menu, a law or most anything else is merely charming. It is almost always functionally irrelevant and certainly not considered a sign of high intelligence.

Farmers in the South, West, and Midwest, however, were still building a major movement to escape from the control of banks and merchants lending them supplies at usurious rates; agricultural cooperatives—cooperative buying of supplies and machinery and marketing of produce—as well as cooperative stores, were the remedy to these conditions of virtual serfdom. While the movement was not dedicated to the formation of worker co-ops, in its own way it was at least as ambitious as the Knights of Labor had been. In the late 1880s and early 1890s it swept through southern and western states like a brushfire, even, in some places, bringing black and white farmers together in a unity of interest. Eventually this Farmers’ Alliance decided it had to enter politics in order to break the power of the banks; it formed a third party, the People’s Party, in 1892. The great depression of 1893 only spurred the movement on, and it won governorships in Kansas and Colorado. But in 1896 its leaders made a terrible strategic blunder in allying themselves with William Jennings Bryan of the Democratic party in his campaign for president. Bryan lost the election, and Populism lost its independent identity. The party fell apart; the Farmers’ Alliance collapsed; the movement died, and many of its cooperative associations disappeared. Thus, once again, the capitalists had managed to stomp out a threat to their rule.171 They were unable to get rid of all agricultural cooperatives, however, even with the help of the Sherman “Anti-Trust” Act of 1890.172 Nor, in fact, did big business desire to combat many of them, for instance the independent co-ops that coordinated buying and selling. Small farmers needed cooperatives in order to survive, whether their co-ops were independent or were affiliated with a movement like the Farmers’ Alliance or the Grange. The independent co-ops, moreover, were not necessarily opposed to the capitalist system, fitting into it quite well by cooperatively buying and selling, marketing, and reducing production costs. By 1921 there were 7374 agricultural co-ops, most of them in regional federations. According to the census of 1919, over 600,000 farmers were engaged in cooperative marketing or purchasing—and these figures did not include the many farmers who obtained insurance, irrigation, telephone, or other business services from cooperatives.173

Did you ever consider how ridiculous it would be to try to cram on a farm—to forget to plant in the spring, play all summer and then cram in the fall to bring in the harvest? The farm is a natural system. The price must be paid and the process followed. You always reap what you sow; there is no shortcut. This principle is also true, ultimately, in human behavior, in human relationships. They, too, are natural systems based on the law of the harvest. In the short run, in an artificial social system such as school, you may be able to get by if you learn how to manipulate the man-made rules, to “play the game.” In most one-shot or short-lived human interactions, you can use the Personality Ethic to get by and to make favorable impressions through charm and skill and pretending to be interested in other people’s hobbies. You can pick up quick, easy techniques that may work in short-term situations. But secondary traits alone have no permanent worth in long-term relationships. Eventually, if there isn’t deep integrity and fundamental character strength, the challenges of life will cause true motives to surface and human relationship failure will replace short-term success. Many people with secondary greatness—that is, social recognition for their talents—lack primary greatness or goodness in their character. Sooner or later, you’ll see this in every long-term relationship they have, whether it is with a business associate, a spouse, a friend, or a teenage child going through an identity crisis. It is character that communicates most eloquently. As Emerson once put it, “What you are shouts so loudly in my ears I cannot hear what you say.” There are, of course, situations where people have character strength but they lack communication skills, and that undoubtedly affects the quality of relationships as well. But the effects are still secondary. In the last analysis, what we are communicates far more eloquently than anything we say or do. We all know it. There are people we trust absolutely because we know their character. Whether they’re eloquent or not, whether they have the human relations techniques or not, we trust them, and we work successfully with them. In the words of William George Jordan, “Into the hands of every individual is given a marvelous power for good or evil—the silent, unconscious, unseen influence of his life. This is simply the constant radiation of what man really is, not what he pretends to be.

Partly for this reason Sir Thomas Gresham had recently built the Royal Exchange, the most fabulous commercial building of its day. (Gresham is traditionally associated with Gresham’s law—that bad money drives out good—which he may or may not actually have formulated.) Modeled on the Bourse in Antwerp, the Exchange contained 150 small shops, making it one of the world’s first shopping malls, but its primary purpose and virtue was that for the first time it allowed City merchants—some four thousand of them—to conduct their business indoors out of the rain. We may marvel that they waited so long to escape the English weather, but there we are.

I continued to work with uncertainty and the impending 90 days ticking away at the shelter. I didn't make enough money to pay rent in L.A., my employer was in a downward spiral, headed for bankruptcy and there was really nothing else keeping me in Hollywood. I didn't have a band, family or friends. The only people I associated with were coworkers at Tower and the drug addicts at the homeless shelter. And both were about to become history. I contemplated the scenario of not finding a place to rent and Tower Records going out of business. I had to figure out what I was going to do? Where was I going to go? I had to make a decisive, drastic decision!

Here’s what turns a successful hierarchy into one that impedes progress: when too many people begin, subconsciously, to equate their own value and that of others with where they fall in the pecking order. Thus, they focus their energies on managing upward while treating people beneath them on the organizational chart poorly. The people I have seen do this seem to be acting on animal instinct, unaware of what they are doing. This problem is not caused by hierarchy itself but by individual or cultural delusions associated with hierarchy, chiefly those that assign personal worth based on rank. By not thinking about how and why we value people, we can fall into this trap almost by default.

One of Roosevelt's most entrenched beliefs, as a cowboy, a hunter, a soldier, and an explorer, was that the health of one man should never endanger the lives of the rest of the men in his expedition. Roosevelt had unflinchingly cast off even good friends like Father Zahm when it became clear that they could no longer pull their own weight or were simply not healthy enough to endure the physical demands of the journey. "No man has any business to go on such a trip as ours unless he will refuse to jeopardize the welfare of his associates by any delay caused by a weakness or ailment of his," he wrote. "It is his duty to go forward, if necessary on all fours, until he drops."... Roosevelt had even held himself to these unyielding standards after Schrank, the would-be assassin, shot him in Milwaukee. Few men would have even considered giving a speech with a bullet in their chest. Roosevelt had insisted on it. This was an approach to life, and death, that he had developed many years earlier, when living with cowboys and soldiers. "Both the men of my regiment and the friends I had made in the old days in the West were themselves a little puzzled at the interest shown in my making my speech after being shot," he wrote. "This was what they expected, what they accepted as the right thing for a man to do under the circumstances, a thing the nonperformance of which would have been discreditable rather than the performance being creditable.

I'm more of a sprinter than a marathoner when it comes to many aspects of life. For example, when I'm running. Over short distances--up to two yards--I can run faster than cheap panty hose on an itchy porcupine. But over long distances, I'm not so impressive. I try to compensate for my lack of long-distance endurance by having good form. I'm told that my running style is quite majestic. That's probably because I learned to run by watching nature films in which leopards chased frightened zebras. Now when I run, I open my eyes real wide and let my tongue slap the side of my face. If you saw it, you'd be saying, "That's very majestic." And then you'd run like a frightened zebra. That's why my homeowners association voted to ask me to do my jogging with a pillowcase over my head.

Why have intelligence agencies supported Rand Corporation studies and tried to smear communal living? Economics is always behind such laws. By the media’s association of the SLA with communal living, with its constant references to the communal “Peking House,” the suggestion is planted that group housing breeds violence. Communes are bad for business. Twelve people living together can get along with one dishwasher, instead of six. Many young people have left their empty, sterile “nuclear family” homes and created a new kind of extended family that provides them with friendship and support. This is seen as a threat to the status quo with its inbred isolation and suspicions. The Sharon Tate-La Bianca massacres were the first organized assault by the military on the hippie generation. The SLA fits that pattern.

To come back to the question, the wise man, self-sufficient as he is, still desires to have a friend if only for the purpose of practising friendship and ensuring that those talents are not idle. Not, as Epicurus put it in the same letter, ‘for the purpose of having someone to come and sit beside his bed when he is ill or come to his rescue when he is hard up or thrown into chains’, but so that on the contrary he may have someone by whose sickbed he himself may sit or whom he may himself release when that person is held prisoner by hostile hands. Anyone thinking of his own interests and seeking out friendship with this in view is making a great mistake. Things will end as they began; he has secured a friend who is going to come to his aid if captivity threatens: at the first clank of a chain that friend will disappear. These are what are commonly called fair-weather friendships. A person adopted as a friend for the sake of his usefulness will be cultivated only for so long as he is useful. This explains the crowd of friends that clusters about successful men and the lonely atmosphere about the ruined – their friends running away when it comes to the testing point; it explains the countless scandalous instances of people deserting or betraying others out of fear for themselves. The ending inevitably matches the beginning: a person who starts being friends with you because it pays him will similarly cease to be friends because it pays him to do so. If there is anything in a particular friendship that attracts a man other than the friendship itself, the attraction of some reward or other will counterbalance that of the friendship. What is my object in making a friend? To have someone to be able to die for, someone I may follow into exile, someone for whose life I may put myself up as security and pay the price as well. The thing you describe is not friendship but a business deal, looking to the likely consequences, with advantage as its goal. There can be no doubt that the desire lovers have for each other is not so very different from friendship – you might say it was friendship gone mad. Well, then, does anyone ever fall in love with a view to a profit, or advancement, or celebrity? Actual love in itself, heedless of all other considerations, inflames people’s hearts with a passion for the beautiful object, not without the hope, too, that the affection will be mutual. How then can the nobler stimulus of friendship be associated with any ignoble desire?

Meanwhile, people are busy using fractals to explain any system that has defied other, more reductionist approaches. Since they were successfully applied by IBM's Benoit Mandlebrot to the problem of seemingly random, intermittent interference on the phone lines, fractals have been used to identify underlying patterns in weather systems, computer files, and bacteria cultures. Sometimes fractal enthusiasts go a bit too far, however, using these nonlinear equations to mine for patterns in systems where none exist. Applied to the stock market to consumer behavior, fractals may tell less about those systems than about the people searching for patterns within them. There is a dual nature to fractals: They orient us while at the same time challenging our sense of scale and appropriateness. They offer us access to the underlying patterns of complex systems while at the same time tempting us to look for patterns where none exist. This makes them a terrific icon for the sort of pattern recognition associated with present shock—a syndrome we'll call factalnoia. Like the robots on Mystery Science Theater 3000, we engage by relating one thing to another, even when the relationship is forced or imagined. The tsunami makes sense once it is connected to chemtrails, which make sense when they are connected to HAARP. It's not just conspiracy theorists drawing fractalnoid connections between things. In a world without time, any and all sense making must occur on the fly. Simultaneity often seems like all we have. That's why anyone contending with present shock will have a propensity to make connections between things happening in the same moment—as if there had to be an underlying logic.

Well, this was predictable. House Republicans last week acceded to an extension of the Export-Import Bank for at least the next nine months. The Export-Import Bank is far from the worst example of government-business cronyism. I just completed a history of American political corruption and actually had to leave Ex-Im on the cutting room floor. Its cronies are pikers compared with the corporate moguls that take advantage of tax preferences like the G.E. and Apple loopholes. They also cannot hold a candle to the American Medical Association, which is basically free to write the reimbursement rates for Medicare Part B. And nothing compares to Fannie Mae and Freddie Mac from 1991-2008. The two mortgage giants kept the entire D.C. political class bent over a barrel for almost 20 years as its top executives reaped enormous bonuses while putting the broader economy at risk.

From 1992 to 1997, TAT [Treating Abuse Today] under my editorship published several articles by a number of respected professionals who seriously questioned the false memory syndrome (FMS) hypothesis and the methodology, ethics, and assertions of those who were rapidly pushing the concept into the public consciousness. During that time, not one person from the FMS movement contacted me to refute the specific points made in the articles or to present any research that would prove even a single case of this allegedly “epidemic” syndrome. Instead of a reasoned response to the published articles, for nearly three years proponents of the so-called FMS hypothesis–including members, officials, and supporters of the False Memory Syndrome Foundation, Inc. (FMSF)–have waged a campaign of harassment, defamation, and psychological terrorism against me, my clients, staff, family, and other innocent people connected with me. These clearly are intended to (a) intimidate me and anyone associated with me; (b) terrorize and deter access to my psychotherapy clients; (c) encumber my resources; and (d) destroy my reputation publicly, in the business community, among my professional colleagues, and within national and international professional organizations. Before describing this highly orchestrated campaign, let me emphasize that I have never treated any member of this group or their families, and do not have any relationships to any of my counseling clients. Neither have I consulted to their cases nor do I bear any relation to the disclosures of memories of sexual abuse in their families. I had no prior dealings with any of this group before they began showing up at my offices with offensive and defamatory signs early in 1995. Ethics and Behavior, 8(2) pp. 161-187

Do not develop a habit of associating with people who are materially minded and involved in worldly affairs. Live alone, or else with brethren who are detached from material things and of one mind with yourself. For if one associates with materially minded people involved in worldly affairs, one will certainly be affected by their way of life and will be subject to social pressures, to vain talk and every other kind of evil: anger, sorrow, passion for material things, fear of scandals. Do not get caught up in concern for your parents or affection for your relatives; on the contrary, avoid meeting them frequently, in case they rob you of the stillness you have in your cell and involve you in their own affairs. 'Let the dead bury their dead,' says the Lord; 'but come, follow me' (cf. Matt. 8:22). If you find yourself growing strongly attached to your cell, leave it, do not cling to it, be ruthless. Do everything possible to attain stillness and freedom from distraction, and struggle to live according to God's will, battling against invisible enemies. If you cannot attain stillness where you now live, consider living in exile, and try and make up your mind to go. Be like an astute business man: make stillness your criterion for testing the value of everything, and choose always what contributes to it. Indeed, I urge you to welcome exile. It frees you from all the entanglements of your own locality, and allows you to enjoy the blessings of stillness undistracted. Do not stay in a town, but persevere in the wilderness. ‘Lo,' says the Psalm, 'then would I wander far off, and remain in the wilderness' (Ps. 55:7). If possible, do not visit a town at all. For you will find there nothing of benefit, nothing useful, nothing profitable for your way of life. To quote the Psalm again, 'I have seen violence and strife in the city' (Ps. 55:9). So seek out places that are free from distraction, and solitary. Do not be afraid of the noises you may hear. Even if you should see some demonic fantasy, do not be terrified or flee from the training ground so apt for your progress.

Moses, for example, was not, according to some interpretations of his story, the brash, talkative type who would organize road trips and hold forth in a classroom at Harvard Business School. On the contrary, by today’s standards he was dreadfully timid. He spoke with a stutter and considered himself inarticulate. The book of Numbers describes him as “very meek, above all the men which were upon the face of the earth.” When God first appeared to him in the form of a burning bush, Moses was employed as a shepherd by his father-in-law; he wasn’t even ambitious enough to own his own sheep. And when God revealed to Moses his role as liberator of the Jews, did Moses leap at the opportunity? Send someone else to do it, he said. “Who am I, that I should go to Pharaoh?” he pleaded. “I have never been eloquent. I am slow of speech and tongue.” It was only when God paired him up with his extroverted brother Aaron that Moses agreed to take on the assignment. Moses would be the speechwriter, the behind-the-scenes guy, the Cyrano de Bergerac; Aaron would be the public face of the operation. “It will be as if he were your mouth,” said God, “and as if you were God to him.” Complemented by Aaron, Moses led the Jews from Egypt, provided for them in the desert for the next forty years, and brought the Ten Commandments down from Mount Sinai. And he did all this using strengths that are classically associated with introversion: climbing a mountain in search of wisdom and writing down carefully, on two stone tablets, everything he learned there. We tend to write Moses’ true personality out of the Exodus story. (Cecil B. DeMille’s classic, The Ten Commandments, portrays him as a swashbuckling figure who does all the talking, with no help from Aaron.) We don’t ask why God chose as his prophet a stutterer with a public speaking phobia. But we should. The book of Exodus is short on explication, but its stories suggest that introversion plays yin to the yang of extroversion; that the medium is not always the message; and that people followed Moses because his words were thoughtful, not because he spoke them well.

Not coincidentally, another who noted their extermination was Hitler, who had a first-hand witness of it among his closest associates in Munich. The former German consul in Erzerum, Max von Scheubner-Richter, reported to his superiors in detail on the ways they were wiped out. A virulent racist, who became manager of the early Nazi Kampfbund and the party’s key liaison with big business, aristocracy and the church, he fell to a shot while holding hands with Hitler in the Beerhall putsch of 1923. ‘Had the bullet which killed Scheubner-Richter been a foot to the right, history would have taken a different course,’ Ian Kershaw remarks. Hitler mourned him as ‘irreplaceable’. Invading Poland 16 years later, he would famously ask his commanders, referring to the Poles, but with obvious implications for the Jews: ‘Who now remembers the Armenians?’ The Third Reich did not need the Turkish precedent for its own genocides. But that Hitler was well aware of it, and cited its success to encourage German operations, is beyond question. Whoever has doubted the comparability of the two, it was not the Nazis themselves.

There cannot be any hard and fast rules. But there can be suggestions and useful analogies. The most useful, to my mind, is that of the difference between the English and French judicial systems. In England (and America), the task of the court in criminal cases, which it devolves upon a jury, is to arrive at a verdict of ‘guilty’ or ‘not guilty’ on the evidence presented by prosecuting and defending counsel in turns. Trials are conflicts and verdicts are decisions; the two sides ‘win’ or ‘lose’. In France, and other countries which observe Roman Law, the task of the court in a criminal case is to arrive at the truth, as far as it can be perceived by human eyes, and the business of establishing the outlines of the truth falls not on a jury, which is strictly asked to enter a judgement, but upon a juge d’instruction. This officer of the court, unknown to English law, is accorded very wide powers of interrogation–of the suspect, his family, his associates–and of investigation–of the circumstances and scene of the crime–at which the suspect is often required to participate in a reconstruction. Only when the juge is satisfied that a crime has indeed occurred and that the suspect is responsible will he allow the case to go forward for prosecution. The character of these two different legal approaches is usually defined as ‘accusatorial’ (English) and ‘inquisitorial’ (French) respectively.

The story of The Rape of the Lock, sylphs and all, could have been told, though not so effectively, in prose. The Odyssey and the Comedy have something to say that could have been said well, though not equally well, without verse. Most of the qualities Aristotle demands of a tragedy could occur in a prose play. Poetry and prose, however different in language, overlapped, almost coincided, in content. But modern poetry, if it ‘says’ anything at all, if it aspires to ‘mean’ as well as to ‘be’, says what prose could not say in any fashion. To read the old poetry involved learning a slightly different language; to read the new involves the unmaking of your mind, the abandonment of all the logical and narrative connections which you use in reading prose or in conversation. You must achieve a trance-like condition in which images, associations, and sounds operate without these. Thus the common ground between poetry and any other use of words is reduced almost to zero. In that way poetry is now more quintessentially poetical than ever before; ‘purer’ in the negative sense. It not only does (like all good poetry) what prose can’t do: it deliberately refrains from doing anything that prose can do. Unfortunately, but inevitably, this process is accompanied by a steady diminution in the number of its readers. Some have blamed the poets for this, and some the people. I am not sure that there need be any question of blame. The more any instrument is refined and perfected for some particular function, the fewer those who have the skill, or the occasion, to handle it must of course become. Many use ordinary knives and few use surgeons’ scalpels. The scalpel is better for operations, but it is no good for anything else. Poetry confines itself more and more to what only poetry can do; but this turns out to be something which not many people want done. Nor, of course, could they receive it if they did. Modern poetry is too difficult for them. It is idle to complain; poetry so pure as this must be difficult. But neither must the poets complain if they are unread. When the art of reading poetry requires talents hardly less exalted than the art of writing it, readers cannot be much more numerous than poets. The explication of poetry is already well entrenched as a scholastic and academic exercise. The intention to keep it there, to make proficiency in it the indispensable qualification for white-collared jobs, and thus to secure for poets and their explicators a large and permanent (because a conscript) audience, is avowed. It may possibly succeed. Without coming home any more than it now does to the ‘business and bosoms’ of most men, poetry may, in this fashion, reign for a millennium; providing material for the explication which teachers will praise as an incomparable discipline and pupils will accept as a necessary moyen de parvenir. But this is speculation.

Let us begin, then, with the mad-house; from this evil and fantastic inn let us set forth on our intellectual journey. Now, if we are to glance at the philosophy of sanity, the first thing to do in the matter is to blot out one big and common mistake. There is a notion adrift everywhere that imagination, especially mystical imagination, is dangerous to man’s mental balance. Poets are commonly spoken of as psychologically unreliable; and generally there is a vague association between wreathing laurels in your hair and sticking straws in it. Facts and history utterly contradict this view. Most of the very great poets have been not only sane, but extremely business-like; and if Shakespeare ever really held horses, it was because he was much the safest man to hold them. Imagination does not breed insanity. Exactly what does breed insanity is reason. Poets do not go mad; but chess-players do. Mathematicians go mad, and cashiers; but creative artists very seldom. I am not, as will be seen, in any sense attacking logic: I only say that this danger does lie in logic, not in imagination. Artistic paternity is as wholesome as physical paternity. Moreover, it is worthy of remark that when a poet really was morbid it was commonly because he had some weak spot of rationality on his brain. Poe, for instance, really was morbid; not because he was poetical, but because he was specially analytical. Even chess was too poetical for him; he disliked chess because it was full of knights and castles, like a poem. He avowedly preferred the black discs of draughts, because they were more like the mere black dots on a diagram. Perhaps the strongest case of all is this: that only one great English poet went mad, Cowper. And he was definitely driven mad by logic, by the ugly and alien logic of predestination. Poetry was not the disease, but the medicine; poetry partly kept him in health. He could sometimes forget the red and thirsty hell to which his hideous necessitarianism dragged him among the wide waters and the white flat lilies of the Ouse. He was damned by John Calvin; he was almost saved by John Gilpin. Everywhere we see that men do not go mad by dreaming. Critics are much madder than poets. Homer is complete and calm enough; it is his critics who tear him into extravagant tatters. Shakespeare is quite himself; it is only some of his critics who have discovered that he was somebody else. And though St. John the Evangelist saw many strange monsters in his vision, he saw no creature so wild as one of his own commentators. The general fact is simple. Poetry is sane because it floats easily in an infinite sea; reason seeks to cross the infinite sea, and so make it finite. The result is mental exhaustion, like the physical exhaustion of Mr. Holbein. To accept everything is an exercise, to understand everything a strain. The poet only desires exaltation and expansion, a world to stretch himself in. The poet only asks to get his head into the heavens. It is the logician who seeks to get the heavens into his head. And it is his head that splits.