Commerce Life Quotes

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property – either as a child, a wife, or a concubine – must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. Thousands become the brave and loyal soldiers of the faith: all know how to die but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.

Your comfort zone is a place where you keep yourself in a self-illusion and nothing can grow there but your potentiality can grow only when you can think and grow out of that zone.

In a society in which nearly everybody is dominated by somebody else's mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one's own place and economy. In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers... Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else's legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make. What would be the point, for example, if a majority of our people decided to be self-employed? The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth - that is, the natural wealth of localities and the local economies of household, neighborhood, and community - and so destroys democracy, of which the commonwealth is the foundation and practical means.

In all your Amours you should prefer old Women to young ones. You call this a Paradox, and demand my Reasons. They are these: 1. Because as they have more Knowledge of the World and their Minds are better stor’d with Observations, their Conversation is more improving and more lastingly agreable. 2. Because when Women cease to be handsome, they study to be good. To maintain their Influence over Men, they supply the Diminution of Beauty by an Augmentation of Utility. They learn to do a 1000 Services small and great, and are the most tender and useful of all Friends when you are sick. Thus they continue amiable. And hence there is hardly such a thing to be found as an old Woman who is not a good Woman. 3. Because there is no hazard of Children, which irregularly produc’d may be attended with much Inconvenience. 4. Because thro’ more Experience, they are more prudent and discreet in conducting an Intrigue to prevent Suspicion. The Commerce with them is therefore safer with regard to your Reputation. And with regard to theirs, if the Affair should happen to be known, considerate People might be rather inclin’d to excuse an old Woman who would kindly take care of a young Man, form his Manners by her good Counsels, and prevent his ruining his Health and Fortune among mercenary Prostitutes. 5. Because in every Animal that walks upright, the Deficiency of the Fluids that fill the Muscles appears first in the highest Part: The Face first grows lank and wrinkled; then the Neck; then the Breast and Arms; the lower Parts continuing to the last as plump as ever: So that covering all above with a Basket, and regarding only what is below the Girdle, it is impossible of two Women to know an old from a young one. And as in the dark all Cats are grey, the Pleasure of corporal Enjoyment with an old Woman is at least equal, and frequently superior, every Knack being by Practice capable of Improvement. 6. Because the Sin is less. The debauching a Virgin may be her Ruin, and make her for Life unhappy. 7. Because the Compunction is less. The having made a young Girl miserable may give you frequent bitter Reflections; none of which can attend the making an old Woman happy. 8thly and Lastly They are so grateful!!

Your VISION and your self-willingness is the MOST powerful elements to conquer your goal

Do you really think you'd win a PR war against a bunch of committed librarians?' He thought about this, but he knew I was right. The libraries were a treasured institution and so central to everyday life that government and commerce rarely did anything that might upset them.Some say they were more powerful than the military, or, if not, they were certainly quieter. As they say: Don't mess with librarians. Only they use a stronger word than 'mess'...

The neighborhood stores are an important part of a city child's life.

Autumn is a momentum of the natures golden beauty…, so the same it’s time to find your momentum of life

Children are often called our greatest resource, as if they were deposits of tin. But a child is not (just as an adult is not) a lever in an economic machine, a vehicle for commerce, a revenue source for the all-powerful state. He is a human being, made in the image and likeness of God— made, that is, for goodness and truth and beauty.

Your traditional EDUCATION is not going to CHANGE your life but the life you are experiencing that can change you. Choose a POSITIVE life STYLE with positive ATTITUDE which could bring you a life with HAPPINESS and WISDOM

Walt Whitman (1819–1892). Leaves of Grass. 1900. To You WHOEVER you are, I fear you are walking the walks of dreams, I fear these supposed realities are to melt from under your feet and hands; Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you, Your true Soul and Body appear before me, They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying. Whoever you are, now I place my hand upon you, that you be my poem; I whisper with my lips close to your ear, I have loved many women and men, but I love none better than you. O I have been dilatory and dumb; I should have made my way straight to you long ago; I should have blabb’d nothing but you, I should have chanted nothing but you. I will leave all, and come and make the hymns of you; None have understood you, but I understand you; None have done justice to you—you have not done justice to yourself; None but have found you imperfect—I only find no imperfection in you; None but would subordinate you—I only am he who will never consent to subordinate you; I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself. Painters have painted their swarming groups, and the centre figure of all; From the head of the centre figure spreading a nimbus of gold-color’d light; But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light; From my hand, from the brain of every man and woman it streams, effulgently flowing forever. O I could sing such grandeurs and glories about you! You have not known what you are—you have slumber’d upon yourself all your life; Your eye-lids have been the same as closed most of the time; What you have done returns already in mockeries; (Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?) The mockeries are not you; Underneath them, and within them, I see you lurk; I pursue you where none else has pursued you; Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me; The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me, The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside. There is no endowment in man or woman that is not tallied in you; There is no virtue, no beauty, in man or woman, but as good is in you; No pluck, no endurance in others, but as good is in you; No pleasure waiting for others, but an equal pleasure waits for you. As for me, I give nothing to any one, except I give the like carefully to you; I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you. Whoever you are! claim your own at any hazard! These shows of the east and west are tame, compared to you; These immense meadows—these interminable rivers—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution. The hopples fall from your ankles—you find an unfailing sufficiency; Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself; Through birth, life, death, burial, the means are provided, nothing is scanted; Through angers, losses, ambition, ignorance, ennui, what you are picks its way.

...the average Frenchman would shrug, as if to say: "These notions of yours are all very fascinating, no doubt, but we make a decent living. Nobody has ulcers. I have time to work on my monograph about Balzac, and my foreman enjoys his espaliered pear trees. I think as a matter of fact, we do not wish to make the changes that you suggest.

Your every positive action in your life will increase your self-esteem and this self-esteem will boost you for more positive action to take you on success

How you think and create your inner world that you gonna become in your outer world. Your inner believe manifest you in the outside

The males (of the Hutchinson family that included both religious dissenter Anne and immensely wealthy and politically connected Thomas) were merchants who sought salvation through commerce.

If you are not EXCITED enough at your present life its mean your future is not EXITING. Excitement will give you ENTHUSIASM and enthusiasm will give you a positive energetic LIFE STYLE which could give you a successful exiting life…

Oh, he took a job in industry,” they would say, as if “industry” here was a euphemism like a farm for old sick dogs. And they said it with a kind, patronizing lilt that betrayed what they truly meant: alt academia meant failure. The life of the mind, unfettered from commerce, was the only kind worth living.

Psychologist Erich Fromm coined the term ["biophilia"] in 1964 as a way of describing the innate attraction to processes of life and growth.

The life of the mind, unfettered from commerce, was the only kind worth living.

There seem to be but three ways for a nation to acquire wealth. The first is by war...This is robbery. The second by commerce, which is generally cheating. The third by agriculture, the only honest way, wherein man receives a real increase of the seed thrown into the ground, in a kind of continual miracle, wrought by the hand of God in his favor, as a reward for his innocent life and his virtuous industry.

Furthermore, by injecting moneymaking into the relationship between a citizen and the basic services of life—water, roads, electricity, and education—privatization distorts the social contract. People need to know that the decisions of governments are being made with the common good as a priority. Anything else is not government; it is commerce. One

The centrality of group effort to human life means that anything that changes the way groups function will have profound ramifications for everything from commerce and government to media and religion.

In the empty expanses of space, the wandering traders need men like myself to care for the spiritual side of a life so given over to commerce, and worldly pursuits.

Give yourself a great self-respect to know who you are then your confidence will shine on you

CONFIDENCE is not showing off your VANITY, it’s about to be HUMBLED and KIND to others what are you truly SKILLED and PROFESSIONAL about…

He who wants to enter the holiness of the day must first lay down the profanity of clattering commerce, of being yoked to toil. He must go away from the screech of dissonant days, from the nervousness and fury of acquisitiveness and the betrayal in embezzling his own life. He must say farewell to manual work and learn to understand that the world has already been created and will survive without the help of man. Six days a week we wrestle with the world, wringing profit from the earth; on the Sabbath we especially care for the seed of eternity planted in the soul. The world has our hands, but our soul belongs to Someone Else. Six days a week we seek to dominate the world, on the seventh day we try to dominate the self.

The western world now obeys the percepts of commerce.A bloody demanding religion,if you ask me.The do's and don'ts change every season and your "everyone" doesn't want to be left out,so they rush headlong to comply.That continuous change has a function,a single aim.Maximum consumption.They want to go on milking you.From the cradle to the grave.Face it:You're a brain washed ,walking purse,a robot,the fuel multinationals run on.

Just as Manda Lewis's impressions of the world had been informed by her reading-- leading her to expect balls, duels, and conveniently timed thunderstorms out of life-- so, too, had mine; but what I expected was intellectual commerce between equals.

And who shall calculate the immense influence upon social life--upon arts--upon commerce--upon literature--which will be the immediate result of the great principles of electro-magnetics!

Words are little houses, each with its cellar and garret. Common-sense lives on the ground floor, always ready to engage in "foreign commerce" on the same level as the others, as the passers-by, who are never dreamers. To go upstairs in the word house, is to withdraw, step by step; while to go down to the cellar is to dream, it is losing oneself in the distant corridors of an obscure etymology, looking for treasures that cannot be found in words. To mount and descend in the words themselves - this is a poet's life. To mount too high or descend too low, is allowed in the case of poets, who bring earth and sky together.

Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connection with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befall himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct.

...the deliberate application of the techniques of theater to politics, religion, education, literature, commerce, warfare, crime, everything, has converted them into branches of show business, where the overriding objective is getting and satisfying an audience.

the swallows, fleeing before the hoopoes, shall have all flocked together in one place, and shall refrain them from all amorous commerce, then will be the end of all the ills of life; yea, and Zeus, which doth thunder in the skies, shall set above what was erst below....

Meanwhile, we have carved out a place for ourselves among the dead; the glittering pinnacles of commerce rise along the skyline, their foundations sunk in a charnel house; and the lost lie forgotten below us as, overhead, we persaude ourselves that we are immortal and carry on the business of life.

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity.

REJECTION is kind of your negative ILLUSION which has no value but it’s give you a CLUE to go for next level of your ACTION.

Contamination is a major concern for all races who travel in space and who engage in commerce with others.

but we know in the South that the real purpose of manners is to make life easier for everyone, easier both to keep to oneself and to avoid the uneasy commerce of offense and even insult. Either one shakes hands with someone or one ignores him or one kills him. What else is there?

when you become addict in to MATERIAL things in life then the TRUE natural life start to run away from you, YES! it's can give you certain pleasure in the society but in the same time it will sabotage your true HAPPINESS of life which we could have simply with GRATITUDE and FORGIVENESS

Looking back, it seems to me that there are people who play an essential role at every turn. And I don’t just mean the Napoleons who influence the course of history; I mean men and women who routinely appear at critical junctures in the progress of art, or commerce, or the evolution of ideas—as if Life itself has summoned them once again to help fulfill its purpose. Well, since the day I was born, Sofia, there was only one time when Life needed me to be in a particular place at a particular time, and that was when your mother brought you to the lobby of the Metropol. And I would not accept the Tsarship of all the Russias in exchange for being in this hotel at that hour.

During these years in the small-talk wilderness, I also wondered why Americans valued friendliness with commerce so much. Was handing over cash the sacred rite of American capitalism—and of American life? On a day that I don’t spend money in America, I feel oddly depressed. It’s my main form of social interaction—as it is for millions of Americans who live alone or away from their families.

Not enough books focus on how a culture responds to radically new ideas or discovery. Especially in the biography genre, they tend to focus on all the sordid details in the life of the person who made the discovery. I find this path to be voyeuristic but not enlightening. Instead, I ask, After evolution was discovered, how did religion and society respond? After cities were electrified, how did daily life change? After the airplane could fly from one country to another, how did commerce or warfare change? After we walked on the Moon, how differently did we view Earth? My larger understanding of people, places and things derives primarily from stories surrounding questions such as those.

We lose our gratitude so easily in this commerce-driven world, and take for granted our health, friendships, food, warm shelter, running water, etc. We can become so spoiled that we actually feel the universe is conspiring against us if we aren’t being handed an Academy Award, or if we aren’t as famous as U2.

It was she made me acquainted with love. She went by the peaceful name of Ruth I think, but I can't say for certain. Perhaps the name was Edith. She had a hole between her legs, oh not the bunghole I had always imagined, but a slit, and in this I put, or rather she put, my so-called virile member, not without difficulty, and I toiled and moiled until I discharged or gave up trying or was begged by her to stop. A mug's game in my opinion and tiring on top of that, in the long run. But I lent myself to it with a good enough grace, knowing it was love, for she had told me so. She bent over the couch, because of her rheumatism, and in I went from behind. It was the only position she could bear, because of her lumbago. It seemed all right to me, for I had seen dogs, and I was astonished when she confided that you could go about it differently. I wonder what she meant exactly. Perhaps after all she put me in her rectum. A matter of complete indifference to me, I needn't tell you. But is it true love, in the rectum? That's what bothers me sometimes. Have I never known true love, after all? She too was an eminently flat woman and she moved with short stiff steps, leaning on an ebony stick. Perhaps she too was a man, yet another of them. But in that case surely our testicles would have collided, while we writhed. Perhaps she held hers tight in her hand, on purpose to avoid it. She favoured voluminous tempestuous shifts and petticoats and other undergarments whose names I forget. They welled up all frothing and swishing and then, congress achieved, broke over us in slow cascades. And all I could see was her taut yellow nape which every now and then I set my teeth in, forgetting I had none, such is the power of instinct. We met in a rubbish dump, unlike any other, and yet they are all alike, rubbish dumps. I don't know what she was doing there. I was limply poking about in the garbage saying probably, for at that age I must still have been capable of general ideas, This is life. She had no time to lose, I had nothing to lose, I would have made love with a goat, to know what love was. She had a dainty flat, no, not dainty, it made you want to lie down in a corner and never get up again. I liked it. It was full of dainty furniture, under our desperate strokes the couch moved forward on its castors, the whole place fell about our ears, it was pandemonium. Our commerce was not without tenderness, with trembling hands she cut my toe-nails and I rubbed her rump with winter cream. This idyll was of short duration. Poor Edith, I hastened her end perhaps. Anyway it was she who started it, in the rubbish dump, when she laid her hand upon my fly. More precisely, I was bent double over a heap of muck, in the hope of finding something to disgust me for ever with eating, when she, undertaking me from behind, thrust her stick between my legs and began to titillate my privates. She gave me money after each session, to me who would have consented to know love, and probe it to the bottom, without charge. But she was an idealist. I would have preferred it seems to me an orifice less arid and roomy, that would have given me a higher opinion of love it seems to me. However. Twixt finger and thumb tis heaven in comparison. But love is no doubt above such contingencies. And not when you are comfortable, but when your frantic member casts about for a rubbing-place, and the unction of a little mucous membrane, and meeting with none does not beat in retreat, but retains its tumefaction, it is then no doubt that true love comes to pass, and wings away, high above the tight fit and the loose.

The Crown of the North still rules all commerce and politics, but it can’t remotely claim to be the City of Splendors. This city needs heroes to bring back its life and luster. But gods know if I have it in me to be one.

Principles of Liberty 1. The only reliable basis for sound government and just human relations is Natural Law. 2. A free people cannot survive under a republican constitution unless they remain virtuous and morally strong. 3. The most promising method of securing a virtuous and morally strong people is to elect virtuous leaders. 4. Without religion the government of a free people cannot be maintained. 5. All things were created by God, therefore upon him all mankind are equally dependent, and to Him they are equally responsible. 6. All men are created equal. 7. The proper role of government is to protect equal rights, not provide equal things. 8. Men are endowed by their Creator with certain unalienable rights. 9. To protect man's rights, God has revealed certain principles of divine law. 10. The God-given right to govern is vested in the sovereign authority of the whole people. 11. The majority of the people may alter or abolish a government which has become tyrannical. 12. The United States of America shall be a republic. 13. A constitution should be structured to permanently protect the people from the human frailties of their rulers. 14. Life and Liberty are secure only so long as the Igor of property is secure. 15. The highest level of securitiy occurs when there is a free market economy and a minimum of government regulations. 16. The government should be separated into three branches: legislative, executive, and judicial. 17. A system of checks and balances should be adopted to prevent the abuse of power. 18. The unalienable rights of the people are most likely to be preserved if the principles of government are set forth in a written constitution. 19. Only limited and carefully defined powers should be delegated to the government, all others being retained by the people. 20. Efficiency and dispatch require government to operate according to the will of the majority, but constitutional provisions must be made to protect the rights of the minority. 21. Strong human government is the keystone to preserving human freedom. 22. A free people should be governed by law and not by the whims of men. 23. A free society cannot survive a republic without a broad program of general education. 24. A free people will not survive unless they stay strong. 25. "Peace, commerce, and honest friendship with all nations; entangling alliances with none." 26. The core unit which determines the strength of any society is the family; therefore, the government should foster and protect its integrity. 27. The burden of debt is as destructive to freedom as subjugation by conquest. 28. The United States has a manifest destiny to be an example and a blessing to the entire human race.

That’s the first thing that strikes an American woman about Europe – that it’s unsanitary. Impossible for them to conceive of a paradise without modern plumbing. If they find a bedbug they want to write a letter immediately to the chamber of commerce.

Money as such is a useful invention, making commerce possible beyond the state of barter. A moderate amount is necessary to us all-but consider :of all the things you buy , that which you buy dearest of all is money. For money you sell the hours, the days of your life, which are the only true wealth you have. You sell the sunshine, the dawn and the dusk , the moon and the stars, the wind and the rain, the green fields and the flowers, the rivers and the sweet fresh air. You sell health and joy and freedom

Summary of the Science of Getting Rich There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. Man can form things in his thought, and by impressing his thought upon formless substance can cause the thing he thinks about to be created. In order to do this, man must pass from the competitive to the creative mind; otherwise he cannot be in harmony with the Formless Intelligence, which is always creative and never competitive in spirit. Man may come into full harmony with the Formless Substance by entertaining a lively and sincere gratitude for the blessings it bestows upon him. Gratitude unifies the mind of man with the intelligence of Substance, so that man’s thoughts are received by the Formless. Man can remain upon the creative plane only by uniting himself with the Formless Intelligence through a deep and continuous feeling of gratitude. Man must form a clear and definite mental image of the things he wishes to have, to do, or to become; and he must hold this mental image in his thoughts, while being deeply grateful to the Supreme that all his desires are granted to him. The man who wishes to get rich must spend his leisure hours in contemplating his Vision, and in earnest thanksgiving that the reality is being given to him. Too much stress cannot be laid on the importance of frequent contemplation of the mental image, coupled with unwavering faith and devout gratitude. This is the process by which the impression is given to the Formless, and the creative forces set in motion. The creative energy works through the established channels of natural growth, and of the industrial and social order. All that is included in his mental image will surely be brought to the man who follows the instructions given above, and whose faith does not waver. What he wants will come to him through the ways of established trade and commerce. In order to receive his own when it shall come to him, man must be active; and this activity can only consist in more than filling his present place. He must keep in mind the Purpose to get rich through the realization of his mental image. And he must do, every day, all that can be done that day, taking care to do each act in a successful manner. He must give to every man a use value in excess of the cash value he receives, so that each transaction makes for more life; and he must so hold the Advancing Thought that the impression of increase will be communicated to all with whom he comes in contact. The men and women who practice the foregoing instructions will certainly get rich; and the riches they receive will be in exact proportion to the definiteness of their vision, the fixity of their purpose, the steadiness of their faith, and the depth of their gratitude.

Taken together, the narratives of how the animals ended up at Lowry Park revealed as much about Homo sapiens as they revealed about the animals themselves. The precise details—how and where each was born, how they were separated from their mothers and taken into custody, all they had witnessed and experienced on their way to becoming the property of this particular zoo—could have filled an encyclopedia with insights into human behavior and psychology, human geopolitics and history and commerce. Lowry Park’s very existence declared our presumption of supremacy, the ancient belief that we have been granted dominion over other creatures and have the right to do with them as we please. The zoo was a living catalogue of our fears and obsessions, the ways we see animals and see ourselves, all the things we prefer not to see at all. Every corner of the grounds revealed our appetite for amusement and diversion, no matter what the cost. Our longing for the wildness we have lost inside ourselves. Our instinct to both exalt nature and control it. Our deepest wish to love and protect other species even as we scorch their forests and poison their rivers and shove them toward oblivion. All of it was on display in the garden of captives.

I have heard your orators speak on many questions. One among them the so-called vital question of money which is above all things the most coveted commodity but I, as a Jainist, in the name of my countrymen and of my country, would offer you as the medium of the most perfect exchange between us, henceforth and forever, the indestructible, the unchangeable, the universal currency of good will and peace, and this, my brothers and sisters, is a currency that is not interchangeable with silver and gold, it is a currency of the heart, of the good life, of the highest estate on the earth.

The alley is a pitch for about twenty women leaning in doorways, chain-smoking. In their shiny open raincoats, short skirts, cheap boots, and high-heeled shoes they watch the street with hooded eyes, like spies in a B movie. Some are young and pretty, and some are older, and some of them are very old, with facial expressions ranging from sullen to wry. Most of the commerce is centred on the slightly older women, as if the majority of the clients prefer experience and worldliness. The younger, prettier girls seem to do the least business, apparent innocence being only a minority preference, much as it is for the aging crones in the alley who seem as if they’ve been standing there for a thousand years. In the dingy foyer of the hotel is an old poster from La Comédie Française, sadly peeling from the all behind the desk. Cyrano de Bergerac, it proclaims, a play by Edmond Rostand. I will stand for a few moments to take in its fading gaiety. It is a laughing portrait of a man with an enormous nose and a plumed hat. He is a tragic clown whose misfortune is his honour. He is a man entrusted with a secret; an eloquent and dazzling wit who, having successfully wooed a beautiful woman on behalf of a friend cannot reveal himself as the true author when his friend dies. He is a man who loves but is not loved, and the woman he loves but cannot reach is called Roxanne. That night I will go to my room and write a song about a girl. I will call her Roxanne. I will conjure her unpaid from the street below the hotel and cloak her in the romance and the sadness of Rostand’s play, and her creation will change my life.

I consider a tree. I can look on it as a picture: stiff column in a shock of light, or splash of green shot with the delicate blue and silver of the background. I can perceive it as movement: flowing veins on clinging, pressing pith, suck of the roots, breathing of the leaves, ceaseless commerce with earth and air—and the obscure growth itself. I can classify it in a species and study it as a type in its structure and mode of life. I can subdue its actual presence and form so sternly that I recognise it only as an expression of law — of the laws in accordance with which a constant opposition of forces is continually adjusted, or of those in accordance with which the component substances mingle and separate. I can dissipate it and perpetuate it in number, in pure numerical relation. In all this the tree remains my object, occupies space and time, and has its nature and constitution. It can, however, also come about, if I have both will and grace, that in considering the tree I become bound up in relation to it. The tree is now no longer It. I have been seized by the power of exclusiveness. To effect this it is not necessary for me to give up any of the ways in which I consider the tree. There is nothing from which I would have to turn my eyes away in order to see, and no knowledge that I would have to forget. Rather is everything, picture and movement, species and type, law and number, indivisibly united in this event. Everything belonging to the tree is in this: its form and structure, its colours and chemical composition, its intercourse with the elements and with the stars, are all present in a single whole. The tree is no impression, no play of my imagination, no value depending on my mood; but it is bodied over against me and has to do with me, as I with it — only in a different way. Let no attempt be made to sap the strength from the meaning of the relation: relation is mutual.

National differences and antagonisms between peoples are daily more and more vanishing, owing to the development of the bourgeoisie, to freedom of commerce, to the world-market, to uniformity in the mode of production and in the conditions of life corresponding thereto. The supremacy of the proletariat will cause them to vanish still faster. United action, of the leading civilized countries at least, is one of the first conditions for the emancipation of the proletariat. In proportion as the exploitation of one individual by another is put an end to, the exploitation of one nation by another will also be put an end to. In proportion as the antagonism between classes within the nation vanishes, the hostility of one nation to another will come to an end.

There’s something about writing that demands a leave-taking, an abandonment of the world, paradoxically, in order to see it clearly. This retreat has to be accomplished without severing the vital connection to the world, and to people, that feeds the imagination. It’s a difficult balance. And here is where these ruminations about writing touch on morality. The same constraints to writing well are also constraints to living fully. Not to be a slave to fashion or commerce, not to succumb to arid self-censorship, not to bow to popular opinion—what is all that but a description of the educated, enlightened life?

The workingmen have no country. We cannot take from them what they have not got. Since the proletariat must first of all acquire political supremacy, must rise to be the leading class of the nation, must constitute itself the nation, it is, so far, itself national, though not in the bourgeois sense of the word. National differences and antagonisms between peoples are daily more and more vanishing; owing to the development of the bourgeoisie, to freedom of commerce, to the world's market, to uniformity in the mode of production and in the conditions of life corresponding thereto. The supremacy of the proletariat will cause them to vanish still faster. United action, of the leading civilized countries at least, is one of the first conditions for the emancipation of the proletariat.

Working places and commerce must be mingled right in with residences if men, like the men who work on or near Hudson Street, for example, are to be around city children in daily life—men who are part of normal daily life, as opposed to men who put in an occasional playground appearance while they substitute for women or imitate the occupations of women.

I must study politics and war," wrote John Adams, "that my sons may have the liberty to study mathematics, and philosophy, geography, natural history, and naval architecture, navigation, commerce, and agriculture, in order to give their children the right to study painting, poetry, music, architecture, statuary, tapestry, and porcelain." Adams saw clearly that politics is the indispensable foundation for things elegant and beautiful. First and above all else, you must secure life, liberty and the right to pursue your own happiness.

Recluses won’t find purpose living out their days in a sacred bubble. Partake in commerce, start working out, volunteer, go on a mission. Do freaking something.

Setting a goal is like to set your destination point in your life GPS which could take you to your desire position as you dreamed about...

The Renaissance was not a period in time but a mode of life and thought moving from Italy through Europe with the course of commerce, war, and ideas.

For a great state, qua state, is not one which embraces a great population or an extensive territory, but one which achieves a great intensity of social unity. And in this matter we must bear in mind that unity means unity of purpose and will, and not merely unity of action and result. One of the most significant reasons for refusing to attribute an unlimited degree of statehood to those associations which are legally known as states, is that their size is governed by considerations of commerce, mere whim, or by other limited ends, rather than by reference to the good life or the excellence of souls.

In 1933 nearly 70 percent of Germany’s Jews worked in business and commerce; over 30 percent lived in the city of Berlin alone; and 70 percent lived in cities with a population of over 100,000 inhabitants.

Just as he was an Elk, a Booster, and a member of the Chamber of Commerce, just as the priests of the Presbyterian Church determined his every religious belief and the senators who controlled the Republican Party decided in little smoky rooms in Washington what he should think about disarmament, tariff, and Germany, so did the large national advertisers fix the surface of his life, fix what he believed to be his individuality.

What could you know of state and commerce and the affairs of men? Serving at the will of the king ought to be your entire life. That is what you exist for." "You are right. I exist to serve the king. But that King is not you.

Rembrandt was an innovator not only in painting but also in commerce. He helped establish a full-fledged art market in seventeenth-century Amsterdam. “Rembrandt’s obsession with the intricacies of the market system permeated his life and his work,

The ambiance of every environment in a country is the value system of the given nation. It is that culture that influences how citizens of a nation react, respond and behave among themselves in regards to politics, commerce, family and social life.

But this has taken place in inner consciousness, which is outlaw and accepts no check. What of it? Life is possible anyhow. Except that even legitimate and reasonable things have to come through this Mongolia, or clear-light desert minus trees. What do we respect more than commerce and industry? But when Mr. Cecil Rhodes of the British Empire weeps many tears because he can’t do business with the blazing stars, this is not decadence but inner consciousness speaking over all the highest works of presumptuous man.

God who gave us life gave us liberty. Can the liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God? Indeed I tremble for my country when I reflect that God is just, that His justice cannot sleep forever. Commerce between master and slave is despotism. Nothing is more certainly written in the book of fate than that these people are to be free. Establish the law for educating the common people. This it is the business of the state to effect and on a general plan.

The origin of the caste system, formulated by the great legislator Manu, was admirable. He saw clearly that men are distinguished by natural evolution into four great classes: those capable of offering service to society through their bodily labor (Sudras); those who serve through mentality, skill, agriculture, trade, commerce, business life in general (Vaisyas); those whose talents are administrative, executive, and protective-rulers and warriors (Kshatriyas); those of contemplative nature, spiritually inspired and inspiring (Brahmins). “Neither birth nor sacraments nor study nor ancestry can decide whether a person is twice-born (i.e., a Brahmin);” the Mahabharata declares, “character and conduct only can decide.” 281 Manu instructed society to show respect to its members insofar as they possessed wisdom, virtue, age, kinship or, lastly, wealth. Riches in Vedic India were always despised if they were hoarded or unavailable for charitable purposes. Ungenerous men of great wealth were assigned a low rank in society. Serious evils arose when the caste system became hardened through the centuries into a hereditary halter. Social reformers like Gandhi and the members of very numerous societies in India today are making slow but sure progress in restoring the ancient values of caste, based solely on natural qualification and not on birth. Every nation on earth has its own distinctive misery-producing karma to deal with and remove; India, too, with her versatile and invulnerable spirit, shall prove herself equal to the task of caste-reformation.

Metaphors, whether in poems or advertisements, only work with our active collusion. Metaphors are born plotters and we are their eager co-conspirators. They need us, as readers and consumers, to complete the link between deodorant and sexual prowess, fast food and immediate gratification, real toads and imaginary gardens. By stepping outside the constant commerce of imagery and affect, we can allow our actual needs and desires to surface. Smoke may always get in our eyes, but where there is smoke there is not always fire.

The end of friendship is a commerce the most strict and homely that can be joined; more strict than any of which we have experience. It is for aid and comfort through all the relations and passages of life and death. It is fit for serene days, and graceful gifts, and country rambles, but also for rough roads and hard fare, shipwreck, poverty, and persecution. It keeps company with the sallies of the wit and the trances of religion. We are to dignify to each other the daily needs and offices of man's life, and embellish it by courage, wisdom and unity.

Winston Churchill on Islam: “How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property—either as a child, a wife, or a concubine—must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men. “Individual Moslems may show splendid qualities. Thousands become the brave and loyal soldiers of the Queen: all know how to die. But the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytising faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science—the science against which it had vainly struggled—the civilisation of modern Europe might fall, as fell the civilisation of ancient Rome.

Surely it is obvious enough, if one looks at the whole world, that it is becoming daily better cultivated and more fully peopled than anciently. All places are now accessible, all are well known, all open to commerce; most pleasant farms have obliterated all traces of what were once dreary and dangerous wastes; cultivated fields have subdued forests; flocks and herds have expelled wild beasts; sandy deserts are sown; rocks are planted; marshes are drained; and where once were hardly solitary cottages, there are now large cities. No longer are (savage) islands dreaded, nor their rocky shores feared; everywhere are houses, and inhabitants, and settled government, and civilized life. What most frequently meets our view (and occasions complaint), is our teeming population: our numbers are burdensome to the world, which can hardly supply us from its natural elements; our wants grow more and more keen, and our complaints more bitter in all mouths, whilst Nature fails in affording us her usual sustenance. In very deed, pestilence, and famine, and wars, and earthquakes have to be regarded as a remedy for nations, as the means of pruning the luxuriance of the human race. . . .

I believe this movement will prevail. I don’t mean it will defeat, conquer, or create harm to someone else. Quite the opposite. I don’t tender the claim in an oracular sense. I mean that the thinking that informs the movement’s goals will reign. It will soon suffuse most institutions, but before then, it will change a sufficient number of people so as to begin the reversal of centuries of frenzied self-destructive behavior. Some say it is too late, but people never change when they are comfortable. Helen Keller threw aside the gnawing fears of chronic bad news when she declared, “I rejoice to live in such a splendidly disturbing time!” In such a time, history is suspended and thus unfinished. It will be the stroke of midnight for the rest of our lives. My hopefulness about the resilience of human nature is matched by the gravity of our environmental and social condition. If we squander all our attention on what is wrong, we will miss the prize: In the chaos engulfing the world, a hopeful future resides because the past is disintegrating before us. If that is difficult to believe, take a winter off and calculate what it requires to create a single springtime. It’s not too late for the world’s largest institutions and corporations to join in saving the planet, but cooperation must be on the planet’s terms. The “Help Wanted” signs are everywhere. All people and institutions including commerce, governments, schools, churches and cities, need to learn from life and reimagine the world from the bottom up, based on the first principles if justice and ecology. Ecological restoration is extraordinarily simple: You remove whatever prevents the system from healing itself. Social restoration is no different. We have the heart, knowledge, money and sense to optimize out social and ecological fabric. It is time for all that is harmful to leave. One million escorts are here to transform the nightmares of empire and the disgrace of war on people and place. We are the transgressors and we are the forgivers. “We” means all of us, everyone. There can be no green movement unless there is also a black, brown and copper movement. What is more harmful resides within is, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, as history of violence and greed. There is not question that the environmental movement is most critical to our survival. Our house is literally burning, and it is only logical that environmentalists expect the social justice movement to get on the environmental bus. But is actually the other way around; the only way we are going to put out this fire is to get on the social justice bus and heal our wounds, because in the end, there is only one bus. Armed with that growing realization, we can address all that is harmful externally. What will guide us is a living intelligence that creates miracles every second, carried forth by a movement with no name.

He was a mere child in the world, but he didn't cry for the moon. He said to the world, 'Go your several ways in peace! Wear red coats, blue coats, lawn-sleeves, put pens behind your ears, wear aprons; go after glory, holiness, commerce, trade, any object you prefer; only - let Harold Skimpole live!

But if you will not take this Counsel, and persist in thinking a Commerce with the Sex inevitable, then I repeat my former Advice, that in all your Amours you should prefer old Women to young ones. You call this a Paradox, and demand my Reasons. They are these: 1. Because as they have more Knowledge of the World and their Minds are better stor'd with Observations, their Conversation is more improving and more lastingly agreable. 2. Because when Women cease to be handsome, they study to be good. To maintain their Influence over Men, they supply the Diminution of Beauty by an Augmentation of Utility. They learn to do a 1000 Services small and great, and are the most tender and useful of all Friends when you are sick. Thus they continue amiable. And hence there is hardly such a thing to be found as an old Woman who is not a good Woman. 3. Because there is no hazard of Children, which irregularly produc'd may be attended with much Inconvenience. 4. Because thro' more Experience, they are more prudent and discreet in conducting an Intrigue to prevent Suspicion. The Commerce with them is therefore safer with regard to your Reputation. And with regard to theirs, if the Affair should happen to be known, considerate People might be rather inclin'd to excuse an old Woman who would kindly take care of a young Man, form his Manners by her good Counsels, and prevent his ruining his Health and Fortune among mercenary Prostitutes. 5. Because in every Animal that walks upright, the Deficiency of the Fluids that fill the Muscles appears first in the highest Part: The Face first grows lank and wrinkled; then the Neck; then the Breast and Arms; the lower Parts continuing to the last as plump as ever: So that covering all above with a Basket, and regarding2 only what is below the Girdle, it is impossible of two Women to know an old from a young one. And as in the dark all Cats are grey, the Pleasure of corporal Enjoyment with an old Woman is at least equal, and frequently superior, every Knack being by Practice capable of Improvement. 6. Because the Sin is less. The debauching a Virgin may be her Ruin, and make her for Life unhappy. 7. Because the Compunction is less. The having made a young Girl miserable may give you frequent bitter Reflections; none of which can attend the making an old Woman happy. 8thly and Lastly They are so grateful!! Thus much for my Paradox. But still I advise you to marry directly; being sincerely Your affectionate Friend.

We all have a stake in the truth. Society functions based on an assumption that people will abide by their word - that truth prevails over mendacity. For the most part, it does. If it didn't, relationships would have a short shelf life, commerce would cease, and trust between parents and children would be destroyed. All of us depend on honesty, because when truth is lacking we suffer, and society suffers. When Adolf Hitler lied to Neville Chamberlain, there was not peace in our time, and over fifty million people paid the price with their lives. When Richard Nixon lied to the nation, it destroyed the respect many had for the office of the president. When Enron executives lied to their employees, thousands of lives were ruined overnight. We count on our government and commercial institutions to be honest and truthful. We need and expect our friends and family to be truthful. Truth is essential for all relations be they personal, professional, or civic.

Seed Leaves Homage to R. F. Here something stubborn comes, Dislodging the earth crumbs And making crusty rubble. it comes up bending double, And looks like a green staple. It could be seedling maple, Or artichoke, or bean. That remains to be seen. Forced to make choice of ends, The stalk in time unbends, Shakes off the seed-case, heaves Aloft, and spreads two leaves Which still display no sure And special signature. Toothless and fat, they keep The oval form of sleep. This plant would like to grow And yet be embryo; In crease, and yet escape The doom of taking shape; Be vaguely vast, and climb To the tip end of time With all of space to fill, Like boundless Igdrasil That has the stars for fruit. But something at the root More urgent that the urge Bids two true leaves emerge; And now the plant, resigned To being self-defined Before it can commerce With the great universe, Takes aim at all the sky And starts to ramify.

Adulthood was just a mask that people wore, the mask made up of a thick jowl and double chin and diamond earrings, or a green sporting shirt, but within it a man kept up the nonsense of his infancy, worse now for being without the innocence and the pure joy. Only the values of commerce gave this state a gloss of importance and urgency.

In the Fourth Eclogue also Vergil has still the enthusiasm of youth. Few poems are so rich in magnificent lines or in stirring hopes... His hope is for a golden age in which there shall be no toil, no commerce, no sorrow, yet he still wants a high development of the intellectual life, the speculations of science, the practical application of knowledge.

The callousness of these men, to whom industrial organization gave control of the lives of other men, was appalling. I, who had lived out of the whirl of the world, had never dreamed that its work was carried on in such fashion. Life had always seemed a peculiarly sacred thing, but here it counted for nothing, was a cipher in the arithmetic of commerce.

All right, all right, so I love Lubbock. I never claimed to have exquisite taste. I’ll be there with the diehards to the end, trying to explain, “No, this is a griddle with some Monopoly houses on it: this is Lubbock.” Still, the life of all us Lubbock-lovers would be a lot easier if the Chamber of Commerce hadn’t adopted the slogan “Keep Lubbock Beautiful.” Keep?

The pressures and penalties of existence in the modern capitalist system are intense; and they are penalties not for what is consciously chosen, but for ways of life which are forced like strait-jackets on people. At its superficial level, there is a common feeling of being conned by mass communications, extorted by commerce, lied to by politicians and treated like dirt by bureaucrats.

But here’s a little secret, between you, me, and the rest of the mall: buying shit isn’t enough. What we wish for in our secret hearts is self-expression, the chance to reveal ourselves and to be loved for this revelation, devoured by love. And thus, most of us go about our duties of commerce and leisure in a state of perpetual longing, with nocturnal excursions into the province of despair.

Even though bitcoin may not, after all, represent the potential for a new gold standard, its underlying technology will unbundle the roles of money. This can finally clarify and enable the necessary distinction between the medium of exchange and the measuring stick. Disaggregated will be all the GAFAM (Google, Apple, Facebook, Amazon, Microsoft conglomerates)—the clouds of concentrated computing and commerce.

Material life, of course, presents itself to us in the anecdotal form of thousands and thousands of assorted facts. Can we call these events? No: to do so would be to inflate their importance, to grant them a significance they never had. That the Holy Roman Emperor Maximilian ate with his fingers from the dishes at a banquet (as we can see from a drawing) is an everyday detail, not an event. So is the story about the bandit Cartouche, on the point of execution, preferring a glass of wine to the coffee he was offered. This is the dust of history, microhistory in the same sense that Georges Gurvitch talks about micro-sociology: little facts which do, it is true, by indefinite repetition, add up to form linked chains. Each of them represents the thousands of others that have crossed the silent depths of time and endured.

Alphabet, is worth nearly $800 billion, only about $100 billion less than Apple. How do you get rich by giving things away? Google does it through one of the most ingenious technical schemes in the history of commerce. Page’s and Brin’s crucial insight was that the existing advertising system, epitomized by Madison Avenue, was linked to the old information economy, led by television, which Google would overthrow.

Scene I. A little dark Parlour in Boston: Guards standing at the door. Hazlerod, Crusty Crowbar, Simple Sapling, Hateall, and Hector Mushroom. Simple. I know not what to think of these sad times, The people arm'd,—and all resolv'd to die Ere they'll submit.—— Crusty Crowbar. I too am almost sick of the parade Of honours purchas'd at the price of peace. Simple. Fond as I am of greatness and her charms, Elate with prospects of my rising name, Push'd into place,—a place I ne'er expected, My bounding heart leapt in my feeble breast. And ecstasies entranc'd my slender brain.— But yet, ere this I hop'd more solid gains, As my low purse demands a quick supply.— Poor Sylvia weeps,—and urges my return To rural peace and humble happiness, As my ambition beggars all her babes. Crusty. When first I listed in the desp'rate cause, And blindly swore obedience to his will, So wise, so just, so good I thought Rapatio, That if salvation rested on his word I'd pin my faith, and risk my hopes thereon. Hazlerod. Any why not now?—What staggers thy belief? Crusty. Himself—his perfidy appears— It is too plain he has betray'd his country; And we're the wretched tools by him mark'd out To seal its ruins—tear up the ancient forms, And every vestige treacherously destroy, Nor leave a trait of freedom in the land. Nor did I think hard fate wou'd call me up From drudging o'er my acres, Treading the glade, and sweating at the plough, To dangle at the tables of the great; At bowls and cards to spend my frozen years; To sell my friends, my country, and my conscience; Profane the sacred sabbaths of my God; Scorn'd by the very men who want my aid To spread distress o'er this devoted people. Hazlerod. Pho—what misgivings—why these idle qualms, This shrinking backwards at the bugbear conscience; In early life I heard the phantom nam'd, And the grave sages prate of moral sense Presiding in the bosom of the just; Or planting thongs about the guilty heart. Bound by these shackles, long my lab'ring mind, Obscurely trod the lower walks of life, In hopes by honesty my bread to gain; But neither commerce, or my conjuring rods, Nor yet mechanics, or new fangled drills, Or all the iron-monger's curious arts, Gave me a competence of shining ore, Or gratify'd my itching palm for more; Till I dismiss'd the bold intruding guest, And banish'd conscience from my wounded breast. Crusty. Happy expedient!—Could I gain the art, Then balmy sleep might sooth my waking lids, And rest once more refresh my weary soul.

In the preface to my first collection of essays, Prepared for the Worst, in 1988, I annexed a thought of Nadine Gordimer’s, to the effect that a serious person should try and write posthumously. By that I took her to mean that one should compose as if the usual constraints — of fashion, commerce, self-censorship, public and perhaps especially intellectual opinion — did not operate. Impossible perhaps to live up to, this admonition and aspiration did possess some muscle, as well as some warning of how it can decay. Then, about a year ago, I was informed by a doctor that I might have as little as another year to live. In consequence, some of my recent articles were written with the full consciousness that they may be my very last. Sobering in one way and exhilarating in another, this practice can obviously never become perfected. But it has given me a more vivid idea of what makes life worth living, and defending.

In four months Miranda will be back in Toronto, divorced at twenty-seven, working on a commerce degree, spending her alimony on expensive clothing and consultations with stylists because she’s come to understand that clothes are armor; she will call Leon Prevant to ask about employment and a week later she’ll be back at Neptune Logistics, in a more interesting job now, working under Leon in Client Relations, rising rapidly through the company until she comes to a point after four or five years when she travels almost constantly between a dozen countries and lives mostly out of a carry-on suitcase, a time when she lives a life that feels like freedom and sleeps with her downstairs neighbor occasionally but refuses to date anyone, whispers “I repent nothing” into the mirrors of a hundred hotel rooms from London to Singapore and in the morning puts on the clothes that make her invincible, a life where the moments of emptiness and disappointment are minimal, where by her midthirties she feels competent and at last more or less at ease in the world, studying foreign languages in first-class lounges and traveling in comfortable seats across oceans, meeting with clients and living her job, breathing her job, until she isn’t sure where she stops and her job begins, almost always loves her life but is often lonely, draws the stories of Station Eleven in hotel rooms at night.

Is not the sea-brine, is not shipwreck, bitter enough to make the cup of life go down here? Yet such, to a great extent, is our boasted commerce; and there are those who style themselves statesmen and philosophers who are so blind as to think that progress and civilization depend on precisely this kind of interchange and activity- the activity of flies about a molasses- hogshead. Very well, observes one, if men were oysters. And very well, answer I, if men were mosquitoes.

Let us not underestimate the privileges of the mediocre. Life is always harder as one mounts the heights—the cold increases, responsibility increases. A high civilization is a pyramid: it can stand only on a broad base; its primary prerequisite is a strong and soundly consolidated mediocrity. The handicrafts, commerce, agriculture, science, the greater part of art, in brief, the whole range of occupational activities, are compatible only with mediocre ability and aspiration; such callings would be out of place for exceptional men; the instincts which belong to them stand as much opposed to aristocracy as to anarchism. The fact that a man is publicly useful, that he is a wheel, a function, is evidence of a natural predisposition; it is not society, but the only sort of happiness that the majority are capable of, that makes them intelligent machines. To the mediocre mediocrity is a form of happiness; they have a natural instinct for mastering one thing, for specialization. It would be altogether unworthy of a profound intellect to see anything objectionable in mediocrity in itself. It is, in fact, the first prerequisite to the appearance of the exceptional: it is a necessary condition to a high degree of civilization. When the exceptional man handles the mediocre man with more delicate fingers than he applies to himself or to his equals, this is not merely kindness of heart—it is simply his duty.... Whom do I hate most heartily among the rabbles of today? The rabble of Socialists, the apostles to the Chandala, who undermine the workingman’s instincts, his pleasure, his feeling of contentment with his petty existence—who make him envious and teach him revenge.... Wrong never lies in unequal rights; it lies in the assertion of “equal” rights.... What is bad? But I have already answered: all that proceeds from weakness, from envy, from revenge.—The anarchist and the Christian have the same ancestry....

The advantage of being reborn in the image of Apollo - extended life and godlike powers- will be extraordinarily enticing. The vast majority of people will eagerly line up to receive their evolutionary upgrade, but not everyone will comply. The fact that some will resist, and pay for their resistance with exclusion from commerce, is a proof of the principles hitherto established, namely, that the birthright of Adam cannot be wrested from us by force; it must be willfully abdicated.

Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them, who will build railroads? And if railroads are not built, how shall we get to heaven in season? But if we stay at home and mind our business, who will want railroads? We do not ride on the railroad; it rides upon us.

First the arrival of the waka. Then Cook. Then the commerce and change. It all happened within view of this spot.” “If it’d been whalers or traders who arrived first, ahead of Cook, we wouldn’t have the observations and records that we do, of what life was like before European contact,” Sheila added. “That’s why this place is important to me. Cook first landed here, and as a result we are who we are today, both Maori and Pakeha. This is the real ground. I can’t get that feeling at a museum.

because, once the competition has been decided, the world and all that’s in it—our way of life as individuals and as citizens of the nations; our families and our jobs; our trade and commerce and money; our educational systems and our religions and our cultures; even the badges of our national identity, which most of us have always taken for granted—all will have been powerfully and radically altered forever. No one can be exempted from its effects. No sector of our lives will remain untouched.

London was as close to a home as the adult Cook ever had: his domestic base for the latter half of his life, and the place where he readied his ships and plotted his voyages with the Admiralty and Royal Society. It was also in London that the impact of his discoveries was most keenly felt: in science, commerce, and the arts. Cook’s achievements contributed, in no small way, to London’s becoming the headquarters of an empire that would ultimately span eleven thousand miles of the globe and rule over 400 million subjects.

I've spoken of the shining city all my political life, but I don't know if I ever quite communicated what I saw when I said it. But in my mind it was a tall proud city built on rocks stronger than oceans, wind-swept, God-blessed, and teeming with people of all kinds living in harmony and peace, a city with free ports that hummed with commerce and creativity, and if there had to be city walls, the walls had doors, and the doors were open to anyone with the will and the heart to get here. That's how I saw it and see it still.

He then listed every wrong, saving perhaps the worst of the king’s abuses for last: the king of Great Britain “has waged” what Jefferson, an enslaver, called a “cruel war against human nature itself, violating its most sacred rights of life and liberty in the persons of a distant people who never offended him, captivating and carrying them into slavery in another hemisphere, or to incur miserable death in their transportation hither.” The king had suppressed “every legislative attempt to prohibit or to restrain this execrable commerce.”19

In 1946, Eric Johnston—president of the U.S. Chamber of Commerce from 1941 to 1946 and a former board member of Spiritual Mobilization—became president of the Motion Picture Association of America. He immediately began redirecting Hollywood’s mythmaking machinery. In a talk to screenwriters, Johnston said: “We’ll have no more Grapes of Wrath, we’ll have no more Tobacco Roads, we’ll have no more films that deal with the seamy side of American life. We’ll have no more films that treat the banker as villain.”1 Socioeconomic criticism was out, market fundamentalism was in.

There are times when a man must act as though life were equally sweet in any company. I’ve known such a time, and, what’s more, I shan’t now pretend to pull a long face over my necessity, because a good many of that bad company from want of moral — moral — what shall I say? — posture, or from some other equally profound cause, were twice as instructive and twenty times more amusing than the usual respectable thief of commerce you fellows ask to sit at your table without any real necessity — from habit, from cowardice, from good-nature, from a hundred sneaking and inadequate reasons.

To bring under the sway of Christianity savage nations who do not attack us and whom we have therefore no excuse for oppressing, we ought before all things to leave them in peace, and in case we need or wish to enter into closer relations with them, we ought only to influence them by Christian manners and Christian teaching, setting them the example of the Christian virtues of patience, meekness, endurance, purity, brotherhood, and love. Instead of that we begin by establishing among them new markets for our commerce, with the sole aim of our own profit; then we appropriate their lands, i. e., rob them; then we sell them spirits, tobacco, and opium, i. e., corrupt them; then we establish our morals among them, teach them the use of violence and new methods of destruction, i, e., we teach them nothing but the animal law of strife, below which man cannot sink, and we do all we can to conceal from them all that is Christian in us. After this we send some dozens of missionaries prating to them of the hypocritical absurdities of the Church, and then quote the failure of our efforts to turn the heathen to Christianity as an incontrovertible proof of the impossibility of applying the truths of Christianity in practical life.

For all the allure of speciously stress-free suburbs, for all the grinding of city life, cities endure. And when all those diverse energies are harnessed, and those choices, private and public, cohere, and all the bargains made in a million ways every day hold up, then a city flourishes and is the most stimulating center for life, and the most precious artifact, a culture can create. Think of great cities large and small (size, as with any work of art, does not necessarily determine value) and, in addition to nodes of government, commerce, law, hospitals, libraries, and newspapers will come to mind, as will restaurants and theaters and houses of worship and museums and opera houses and galleries and universities. And so will stadia and arenas and parks. In short, once finds not simply commerce but culture, not simply work but leisure, not only negotium but otium, not simply that which ennobles but also that which perfects us. Such has forever been the ultimate purpose of a city, to mirror our higher state, not simply to shelter us from wind and rain. As with leisure, so with the city: It is the setting to make us not the best that Nature can make us, but to manifest the best we, humankind, adding Art to Nature, can make us.

Tis with great Pleasure I observe, That Men of Letters, in this Age, have lost, in a great Measure, that Shyness and Bashfulness of Temper, which kept them at a Distance from Mankind; and, at the same Time, That Men of the World are proud of borrowing from Books their most agreeable Topics of Conversation. ’Tis to be hop’d, that this League betwixt the learned and conversible Worlds, which is so happily begun, will be still farther improv’d to their mutual Advantage; and to that End, I know nothing more advantageous than such Essays as these with which I endeavour to entertain the Public. In this View, I cannot but consider myself as a Kind of Resident or Ambassador from the Dominions of Learning to those of Conversation; and shall think it my constant Duty to promote a good Correspondence betwixt these two States, which have so great a Dependence on each other. I shall give Intelligence to the Learned of whatever passes in Company, and shall endeavour to import into Company whatever Commodities I find in my native Country proper for their Use and Entertainment. The Balance of Trade we need not be jealous of, nor will there be any Difficulty to preserve it on both Sides. The Materials of this Commerce must chiefly be furnish’d by Conversation and common Life: The manufacturing of them alone belongs to Learning. As

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. The effects are apparent in many countries. Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity.” “The fact that in Mohammedan law every woman must belong to some man as his absolute property, either as a child, a wife, or a concubine, must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men.” “Individual Moslems may show splendid qualities–but the influence of the religion paralyses the social development of those who follow it. No stronger retrograde force exists in the world. Far from being moribund, Mohammedanism is a militant and proselytizing faith. It has already spread throughout Central Africa, raising fearless warriors at every step; and were it not that Christianity is sheltered in the strong arms of science, the science against which it had vainly struggled, the civilization of modern Europe might fall, as fell the civilization of ancient Rome.” –Sir Winston Churchill (The River War, first edition, Vol. II, pages 248–50).

I realized that I needed to code this thing in a new way, so to speak. Jokingly at first, and then more seriously, I said I needed a metric for measuring what I was achieving, so that I would be able to take stock at the end of my life. I chose one that seemed rather silly, but that I've actually taken to heart. I've developed a list of toxic chemicals that are generally agreed to be environmental health hazards of a very significant magnitude. I've decided that the world isn't big enough for them and me. So they have to go. I have dedicated myself to the removal of this series of chemicals from commerce. That way, I can mark my success not only in terms of this passion, but also in very clear behavioral terms.

So what do I mean by modernity? The modern world derives its distinctive characteristics from the transformation of traditional societies initiated by the rise of modern industrial capitalism in mid-eighteenth-century Protestant Europe and America, which was itself preceded by some 250 to 300 years of witting and unwitting cultural spadework in religion, art, science, commerce, and colonization. One consequence of the rise of industrial capitalism—epitomized by Adam Smith, Karl Marx, and Max Weber, and today de rigueur—has been an acute and increasingly sophisticated attention to economic behavior, indeed to economic interest seen as not only a determinant of human action but in many modern theories as the determinant of human action.

II I have added a few more chapters in the manner of the old ones, and would have added others, but one loses, as one grows older, something of the lightness of one's dreams; one begins to take life up in both hands, and to care more for the fruit than the flower, and that is no great loss per haps. In these new chapters, as in the old ones, I have invented nothing but my comments and one or two deceitful sentences that may keep some poor story-teller's commerce with the devil and his angels, or the like, from being known among his neighbours. I shall publish in a little while a big book about the commonwealth of faery, and shall try to make it systematical and learned enough to buy pardon for this handful of dreams. 1902. W. B. YEATS.

The Goths were now in possession of the Ukraine, a country of considerable extent and uncommon fertility, intersected with navigable rivers, which, from either side, discharge themselves into the Borysthenes; and interspersed with large and leafy forests of oaks. The plenty of game and fish, the innumerable bee-hives deposited in the hollow of old trees, and in the cavities of rocks, and forming, even in that rude age, a valuable branch of commerce, the size of the cattle, the temperature of the air, the aptness of the soil for every species of grain, and the luxuriancy of the vegetation, all displayed the liberality of Nature, and tempted the industry of man. But the Goths withstood all these temptations, and still adhered to a life of idleness, of poverty, and of rapine.

And what could Billy know of man except of man as a mere sailor? And the old-fashioned sailor, the veritable man before the mast, the sailor from boyhood up, he, though indeed of the same species as a landsman, is in some respects singularly distinct from him. The sailor is frankness, the landsman is finesse. Life is not a game with the sailor, demanding the long head—no intricate games of chess where few moves are made in straight-forwardness and ends are attained by indirection, an oblique, tedious, barren game hardly worth that poor candle burnt out in playing it. Yes, as a class, sailors are in character a juvenile race. Even their deviations are marked by juvenility, this more especially holding true with the sailors of Billy’s time. Then too, certain things which apply to all sailors do more pointedly operate here and there upon the junior one. Every sailor, too, is accustomed to obey orders without debating them; his life afloat is externally ruled for him; he is not brought into that promiscuous commerce with mankind where unobstructed free agency on equal terms—equal superficially, at least—soon teaches one that unless upon occasion he exercise a distrust keen in proportion to the fairness of the appearance, some foul turn may be served him. A ruled undemonstrative distrustfulness is so habitual, not with businessmen so much as with men who know their kind in less shallow relations than business, namely, certain men of the world, that they come at last to employ it all but unconsciously; and some of them would very likely feel real surprise at being charged with it as one of their general characteristics. 17

Invoking John Winthrop, Reagan said, “I’ve spoken of the shining city all my political life, but I don’t know if I ever quite communicated what I saw when I said it.” It was a free, proud city, built on a strong foundation, full of commerce and creativity, he said, adding, “If there had to be city walls, the walls had doors, and the doors were open to anyone with the will and the heart to get here.” Whatever his faults, Ronald Reagan believed in the possibilities of a country that was forever reinventing itself. “And how stands the city on this winter night?” Reagan asked. “More prosperous, more secure, and happier than it was eight years ago…. And she’s still a beacon, still a magnet for all who must have freedom, for all the pilgrims from all the lost places who are hurtling through the darkness, toward home.

Necessary because it could not be suppressed, this role of poverty was necessary too because it made wealth possible. Because they labor and consume little, those who are in need permit a nation to enrich itself, to set a high value on its fields, its colonies, and its mines, to manufacture products which will be sold the world over; in short, a people would be poor which had no paupers. Indigence becomes an indispensable element in the State. In it is concealed the secret but also the real life of a society. The poor constitute the basis and the glory of nations. And their poverty, which cannot be suppressed, must be exalted and revered: "My purpose is merely to attract a share of that vigilant attention [that of the government] to the suffering portion of the People...; the succor it is owed derives essentially from the honor and the prosperity of an Empire, of which the Poor are everywhere the firmest support, for a sovereign cannot preserve and extend his realm without favoring the population, the cultivation of the Land, the Arts, and commerce; and the Poor are the necessary agents of these great powers which establish the true strength of a People." Here is an entire moral rehabilitation of the Pauper, which designates, at a deeper level, a social and economic reintegration of his role and character. In the mercantilist economy, the Pauper, being neither producer nor consumer, had no place: idle, vagabond, unemployed, he belonged only to confinement, a measure by which he was exiled and as it were abstracted from society. With the nascent industry which needs manpower, he once again plays a part in the body of the nation.

My life has been a disaster on the grand scale - that I'd better make clear from the start. A catalogue of my former ambitions would give a Napoleon stage-fright. Art, Ethics, Theology, the Sciences (both practical and occult), even Perception itself, to say nothing of my later efforts at Empire Building, Commerce and Exploration - each of these were at some stage fields which I intended to master. My personality accepted no limits; all that could be conceived was possible. For me, personally. And now, even when I've come to the point where all personal considerations disgust me, I still realise the sublime inevitability of it all. I wasn't mistaken; I was merely trapped. Born trapped. Condemned for the length of a lifetime to play this buffoon Arthur Rimbaud. Yes, it's true what I always used to think when I was a kid: I is another.

America was at the crossroads between its slaveholding past and the possibility of a truly inclusive, vibrant democracy. The four-year war, played out on battlefield after battlefield on an unimaginable scale, had left the United States reeling. Beyond the enormous loss of life to contend with, more than one million disabled ex-soldiers were adrift, not to mention the widows seeking support from a rickety and virtually nonexistent veterans’ pension system.6 The mangled sinews of commerce only added to the despair, with railroad tracks torn apart; fields fallow, hardened, and barren; and bridges that had once defied the physics of uncrossable rivers now destroyed. And then this: Millions of black people who had been treated as no more than mere property were now demanding their full rights of citizenship. To face these challenges and make

This Levantine spirit developed gradually in Beirut after the Industrial Revolution, as the burgeoning Lebanese silk trade and the invention of the steamboat combined to bring men and women of America and Western Europe in large numbers to the Levant. These settlers from the West were Catholic and Protestant missionaries, diplomats, and merchants, Jewish traders, travelers and physicians; and they brought with them Western commerce, manners, and ideas and, most of all, a certain genteel, open, tolerant attitude toward life and toward other cultures. Their mores and manners were gradually imitated by elite elements of the local native populations, who made a highly intelligent blend of these Western ideas with their own indigenous Arabic, Greek, and Turkish cultures, which had their own traditions of tolerance. “To be a Levantine,” wrote Hourani, “is to live in two worlds or more at once, without belonging to either.” In

9. HUMAN RIGHTS [70:9.1] Nature confers no rights on man, only life and a world in which to live it. Nature does not even confer the right to live, as might be deduced by considering what would likely happen if an unarmed man met a hungry tiger face to face in the primitive forest. Society's prime gift to man is security. [70:9.2] Gradually society asserted its rights and, at the present time, they are Assurance of food supply. Military defense—security through preparedness. Internal peace preservation—prevention of personal violence and social disorder. Sex control—marriage, the family institution. Property—the right to own. Fostering of individual and group competition. Provision for educating and training youth. Promotion of trade and commerce—industrial development. Improvement of labor conditions and rewards. The guarantee of the freedom of religious practices to the end that all of these other social activities may be exalted by becoming spiritually motivated.

Political parties and tendencies always have differed, and always will differ, chiefly in the relative importance they give to economic and social phenomena, in how they approach them and how to explain them, and in their opinions on the best way to organize economic life. There is absolutely nothing wrong with that. But that is as far as it goes. Right-wing dogmatism, with its sour-faced intolerance and fanatical faith in general precepts, bothers me as much as left-wing prejudices, illusions, and utopias….By the way, it is a great mistake to think that the marketplace and morality are mutually exclusive. Precisely the opposite is true; the marketplace can work only if it has its own morality-a morality generally enshrined in laws, regulations, traditions, experiences, customs-in the rules of the game, to put it simply. No game can be played without rules. (It is no coincidence that many ancient religious books come with a moral codex and something like a set of regulations for commerce.)

In due course I got my license. I was a pilot now, full fledged. I dropped into casual employments; no misfortunes resulting, intermittent work gave place to steady and protracted engagements. Time drifted smoothly and prosperously on, and I supposed—and hoped—that I was going to follow the river the rest of my days, and die at the wheel when my mission was ended. But by and by the war came, commerce was suspended, my occupation was gone. I had to seek another livelihood. So I became a silver miner in Nevada; next, a newspaper reporter; next, a gold miner in California; next, a reporter in San Francisco; next, a special correspondent in the Sandwich Islands; next, a roving correspondent in Europe and the East; next, an instructional torch-bearer on the lecture platform; and, finally, I became a scribbler of books, and an immovable fixture among the other rocks of New England. In so few words have I disposed of the twenty-one slow-drifting years that have come and gone since I last looked from the windows of a pilot-house.

The real crisis of capitalism is that product development lags so far behind the best insights of advertising. Since the 1960s, advertising has worked out just how much we need help with the true challenges of life. It has fathomed how deeply we want to have better careers, stronger relationships, greater confidence. In most adverts, the pain and the hope of our lives have been superbly identified, but the products are almost comically at odds with the problems at hand. Advertisers are hardly to blame. They are, in fact, the victims of an extraordinary problem of modern capitalism. While we have so many complex needs, we have nothing better to offer ourselves, in the face of our troubles, than, perhaps, a slightly more accurate chronometer or a more subtly blended perfume. Business needs to get more ambitious in the creation of new kinds of “products,” in their own way as strange-sounding today as a wristwatch would have been to observers in 1500. We need the drive of commerce to get behind filling the world—and our lives—with goods that really can help us to thrive, flourish, find contentment, and manage our relationships well.

Clark Air base in Angeles City is a hub of commerce. The streets teem with industrious Filipinos hustling to make a living. Rusty cars and trucks clog narrow streets and honk their horns with abandon. Jeepneys ferry passengers around town for only a few pesos and serve as public transportation. The jeepney is the official vehicle of the Philippines. Jeepneys are long, open-sided jeeps and have bench seats for passengers. The best jeepneys are very ornate, their hoods festooned with a multitude of fancy chrome horses and ornaments, multihued streamers, and hand-operated rubber-bulb horns. Safety standards are third-world-relaxed in the PI, and jeepney drivers casually smoke cigarettes while they sit with plastic containers of gasoline nestled between their feet. The clear plastic jugs have a tube that connects to the engine and serves as the jeepney’s improvised gas tank, making it easier for the driver to monitor and conserve fuel. Jeepneys are not the only transportation available. Small, sidecar-equipped motorcycles called tricycles, also serve as cheap taxis, crowding the streets near popular establishments. The alleys are lined with side-by-side food stalls, and street vendors occupy every corner.

I must study politics and war,” wrote John Adams, “that my sons may have the liberty to study mathematics and philosophy, geography, natural history, and naval architecture, navigation, commerce, and agriculture, in order to give their children a right to study painting, poetry, music, architecture, statuary, tapestry and porcelain.” Adams saw clearly that politics is the indispensable foundation for things elegant and beautiful. First and above all else, you must secure life, liberty and the right to pursue your own happiness. That’s politics done right, hard-earned, often by war. And yet the glories yielded by such a successful politics lie outside itself. Its deepest purpose is to create the conditions for the cultivation of the finer things, beginning with philosophy and science, and ascending to the ever more delicate and refined arts. Note Adams’ double reference to architecture: The second generation must study naval architecture—a hybrid discipline of war, commerce and science—before the third can freely and securely study architecture for its own sake. The most optimistic implication of Adams’ dictum is that once the first generation gets the political essentials right, they remain intact to nurture the future. Yet he himself once said that “there never was a democracy yet that did not commit suicide.

The past few days when I've been at that window upstairs, I've thought a bit of the ``shining city upon a hill.'' The phrase comes from John Winthrop, who wrote it to describe the America he imagined. What he imagined was important because he was an early Pilgrim, an early freedom man. He journeyed here on what today we'd call a little wooden boat; and like the other Pilgrims, he was looking for a home that would be free. I've spoken of the shining city all my political life, but I don't know if I ever quite communicated what I saw when I said it. But in my mind it was a tall, proud city built on rocks stronger than oceans, wind-swept, God-blessed, and teeming with people of all kinds living in harmony and peace; a city with free ports that hummed with commerce and creativity. And if there had to be city walls, the walls had doors and the doors were open to anyone with the will and the heart to get here. That's how I saw it, and see it still. And how stands the city on this winter night? More prosperous, more secure, and happier than it was 8 years ago. But more than that: After 200 years, two centuries, she still stands strong and true on the granite ridge, and her glow has held steady no matter what storm. And she's still a beacon, still a magnet for all who must have freedom, for all the pilgrims from all the lost places who are hurtling through the darkness, toward home.

Richie had felt a mad, exhilarating kind of energy growing in the room […] He thought he recognized the feeling from childhood, when he had felt it every day and had come to take it merely as a matter of course. He supposed that, if he had ever thought about that deep-running aquifer of energy as a kid, he would have simply dismissed it as a fact of life, something that would always be there, like the color of his eyes or his disgusting hammertoes. Well, that hadn’t turned out to be true. The energy you drew on so extravagantly when you were a kid, the energy you thought would never exhaust itself- that slipped away somewhere between eighteen and twenty-four, to be replaced by something much duller, something as bogus as a coke-high: purpose, maybe, or goals, or whatever rah-rah Junior Chamber of Commerce word you wanted to use. It was no big deal; it didn’t go all at once, with a bang. And maybe, Richie thought, that’s the scary part. How you don’t stop being a kid all at once, with a big explosive bang, like one of that clown’s trick balloons with the Burma-Shave slogans on the side. The kind in you just leaked out, like the air out of a tire. And one day you looked in the mirror and there was a grown-up looking back at you. You could go on wearing blue jeans, you could keep going to Springsteen and Seger concerts, you gould dye your hair, but that was a grown-ups face in the mirror just the same.

After more than twenty years as a transactional trader and businessman in what I called the “strange profession,” I tried what one calls an academic career. And I have something to report—actually that was the driver behind this idea of antifragility in life and the dichotomy between the natural and the alienation of the unnatural. Commerce is fun, thrilling, lively, and natural; academia as currently professionalized is none of these. And for those who think that academia is “quieter” and an emotionally relaxing transition after the volatile and risk-taking business life, a surprise: when in action, new problems and scares emerge every day to displace and eliminate the previous day’s headaches, resentments, and conflicts. A nail displaces another nail, with astonishing variety. But academics (particularly in social science) seem to distrust each other; they live in petty obsessions, envy, and icy-cold hatreds, with small snubs developing into grudges, fossilized over time in the loneliness of the transaction with a computer screen and the immutability of their environment. Not to mention a level of envy I have almost never seen in business. … My experience is that money and transactions purify relations; ideas and abstract matters like “recognition” and “credit” warp them, creating an atmosphere of perpetual rivalry. I grew to find people greedy for credentials nauseating, repulsive, and untrustworthy.

I quickly learned that the congressional delegation from Alaska was deeply committed to the oil industry and other commercial interests, and senatorial courtesy prevented other members from disputing with Senators Ted Stevens (Republican) and Mike Gravel (Democrat) over a matter involving their home state. Former Idaho governor Cecil Andrus, my secretary of interior, and I began to study the history of the controversy and maps of the disputed areas, and I flew over some of them a few times. Environmental groups and most indigenous natives were my allies, but professional hunters, loggers, fishers, and the Chambers of Commerce were aligned with the oil companies. All the odds were against us until Cecil discovered an ancient law, the Antiquities Act of 1906, which permitted a president to set aside an area for “the protection of objects of historic and scientific interest,” such as Indian burial grounds, artifacts, or perhaps an ancient church building or the site of a famous battle. We decided to use this authority to set aside for preservation large areas of Alaska as national monuments, and eventually we had included more than 56 million acres (larger than the state of Minnesota). This gave me the bargaining chip I needed, and I was able to prevail in the subsequent debates. My efforts were extremely unpopular in Alaska, and I had to have extra security on my visits. I remember that there was a state fair where people threw baseballs at two targets to plunge a clown into a tank of water. My face was on one target and Iran’s Ayatollah Khomeini’s on the other, and few people threw at the Ayatollah’s.

Why should I side with you? Why should I care if you win?” The phouka raked fingers through his hair. “You have seen one of them, one of their forms. That is what seeks domination over every natural thing in this place. We of the Seelie Court are capricious, and not always well-disposed toward humankind. But would you hand this city over to the likes of what you saw tonight? That is the Unseelie Court. If we fall, every park, every boulevard tree, every grassy lawn would be their dwelling place.” Eddi sighed. “It’s not just for you, it’s for the entire seven-country metro area. Couldn’t we just let them have St. Paul?” The phouka made a disgusted noise. “All right. What if they did take over? Would we all be eaten in our beds?” He shook his head. “There are places,” he began slowly, “that belong to them. Have you ever passed through some small town, surrounded by fertile country and fed by commerce, that seemed to be rotting away even as you watched? Where the houses and the people were faded, and all the storefronts stood empty?” Eddi remembered a few. “Or a city whose new buildings looked tawdry, whose old ones were ramshackle, where the streets were grimy and the wind was never fresh, where money passed from hand to hand yet benefited no one?” His words were quicker now. “This city is alive with the best magic of mortal folk. The very light off the skyscrapers and the lakes vibrate with it. If the Unseelie Court takes up residence here, this will be a place where people fear their neighbors, where life drains the living until art and wit are luxuries, where any pleasant thing must be imported and soon loses its savor.” He fell silent, as if embarrassed by his own eloquence. Eddi rubbed her hands over her face, trying to rub away her confusion, her anger, her fear. Finally she asked the only question she had left. “Can’t you get somebody else?” The phouka began to laugh weakly. “Oh, go to bed, Eddi McCandry. You could befuddle a stone. Go to bed, and sleep soundly, and tempt me not into some foolish flap of the tongue.

Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them, who will build railroads? And if railroads are not built, how shall we get to heaven in season? But if we stay at home and mind our business, who will want railroads? We do not ride on the railroad; it rides upon us. Did you ever think what those sleepers are that underlie the railroad? Each one is a man, an Irishman, or a Yankee man.

What exogenous causes are shifting the allocation of moral intuitions away from community, authority, and purity and toward fairness, autonomy, and rationality? One obvious force is geographic and social mobility. People are no longer confined to the small worlds of family, village, and tribe, in which conformity and solidarity are essential to daily life, and ostracism and exile are a form of social death. They can seek their fortunes in other circles, which expose them to alternative worldviews and lead them into a more ecumenical morality, which gravitates to the rights of individuals rather than chauvinistic veneration of the group. By the same token, open societies, where talent, ambition, or luck can dislodge people from the station in which they were born, are less likely to see an Authority Ranking as an inviolable law of nature, and more likely to see it as a historical artifact or a legacy of injustice. When diverse individuals mingle, engage in commerce, and find themselves on professional or social teams that cooperate to attain a superordinate goal, their intuitions of purity can be diluted. One example, mentioned in chapter 7, is the greater tolerance of homosexuality among people who personally know homosexuals. Haidt observes that when one zooms in on an electoral map of the United States, from the coarse division into red and blue states to a finer-grained division into red and blue counties, one finds that the blue counties, representing the regions that voted for the more liberal presidential candidate, cluster along the coasts and major waterways. Before the advent of jet airplanes and interstate highways, these were the places where people and their ideas most easily mixed. That early advantage installed them as hubs of transportation, commerce, media, research, and education, and they continue to be pluralistic—and liberal—zones today. Though American political liberalism is by no means the same as classical liberalism, the two overlap in their weighting of the moral spheres. The micro-geography of liberalism suggests that the moral trend away from community, authority, and purity is indeed an effect of mobility and cosmopolitanism.202

The picture of human life in the market-place, though its general tint was the sad gray, brown, or black of the English emigrants, was yet enlivened by some diversity of hue. A party of Indians—in their savage finery of curiously embroidered deerskin robes, wampum-belts, red and yellow ochre, and feathers, and armed with the bow and arrow and stone-headed spear—stood apart with countenances of inflexible gravity, beyond what even the Puritan aspect could attain. Nor, wild as were these painted barbarians, were they the wildest feature of the scene. This distinction could more justly be claimed by some mariners—a part of the crew of the vessel from the Spanish Main—who had come ashore to see the humours of Election Day. They were rough-looking desperadoes, with sun-blackened faces, and an immensity of beard; their wide short trousers were confined about the waist by belts, often clasped with a rough plate of gold, and sustaining always a long knife, and in some instances, a sword. From beneath their broad-brimmed hats of palm-leaf, gleamed eyes which, even in good-nature and merriment, had a kind of animal ferocity. They transgressed without fear or scruple, the rules of behaviour that were binding on all others: smoking tobacco under the beadle's very nose, although each whiff would have cost a townsman a shilling; and quaffing at their pleasure, draughts of wine or aqua-vitae from pocket flasks, which they freely tendered to the gaping crowd around them. It remarkably characterised the incomplete morality of the age, rigid as we call it, that a licence was allowed the seafaring class, not merely for their freaks on shore, but for far more desperate deeds on their proper element. The sailor of that day would go near to be arraigned as a pirate in our own. There could be little doubt, for instance, that this very ship's crew, though no unfavourable specimens of the nautical brotherhood, had been guilty, as we should phrase it, of depredations on the Spanish commerce, such as would have perilled all their necks in a modern court of justice. But the sea in those old times heaved, swelled, and foamed very much at its own will, or subject only to the tempestuous wind, with hardly any attempts at regulation by human law. The buccaneer on the wave might relinquish his calling and become at once if he chose, a man of probity and piety on land; nor, even in the full career of his reckless life, was he regarded as a personage with whom it was disreputable to traffic or casually associate. Thus the Puritan elders in their black cloaks, starched bands, and steeple-crowned hats, smiled not unbenignantly at the clamour and rude deportment of these jolly seafaring men; and it excited neither surprise nor animadversion when so reputable a citizen as old Roger Chillingworth, the physician, was seen to enter the market-place in close and familiar talk with the commander of the questionable vessel.

First experiences in life are very important. I never analyzed you, I always saw you. I never judged you, I always grasped you. When I left, I became lost. I was working, living, performing but you were missing, I don’t know why? I seriously don't understand why you are impacting so much on me? Can you clear in future if you have answer? We never talked too much but why this pain of departure is there? I have tried to forget you a lot, tried to delete the contact, tried to full concentrate on my life, sometime cried but there was not a single day when I didn't think about you. Am I really over thinker? I failed in your case, I failed. I have to accept the reality that to be good with you is the only solution which can make me happy & stable. Wherever I'll be in life, but this connectivity is necessary now. It is a part of life. I have so many questions for you. Have you ever missed me like I do? Everyday? I felt it, was that true? Do you really like to hear me? Or you are also in me? Or you are trying to suggest me some future planning? Are you shy? Less talker? You always tried to be open up with me? I always maintained safe distance? Was I too reserved? Was I egoistic? Yes, I was, but only in your case. Whatever you did for me that all was unsaid, pure, clear, fair. You were always nice to me? You never scold me, is this your part of nature? I heard so many cases of your temper? I never asked about you to people, they used to tell me about you by their own. Can I suggest you something? You are smart thinker but be careful from the people. Never be too kind to anyone, not all people have value of it. People never learn from the mistakes; they don’t want to create; they want to copy. I would say, don’t kind to me too, I have said so many things to you. I never seen so calm person. How? Do you have emotions? neutral? You never think on the things? Are you so productive? Are you innocent (in case of people)? Why can’t you understand that people makes show off in front of you only? Why are you giving so much importance to commerce people? Are they intelligent than engineers? Do you think so? Am I asking you so many questions? I really care for you & your selection of people. What are you actually see in the people? Obviously it’s your choice to answer it or not? At least I can ask my questions. Did I make a mistake according to you? For me, I was right, but I never asked you about you. As you said, I never gave you chance. For me, you are the chance giver & I am chance taker. I was scared by you. Did I hurt you? Hope I never made loss of you in any manner. I want to clear you one thing that apart from all my shit thinking, if you need any kind of assistance then please feel free to share. So what I have confess my love to you? It’s fine? Right? It’s natural, I had tried to control it a lot. Now I am more transparent, shameless & confident. I can face you in any condition. This change has changed my life.

In the contemporary world there are two classes of bad plans-the plans invented and put into practice by men who do not accept our ideal postulates, and the plans invented and put into practice by the men who accept them, but imagine that the ends proposed by the prophets can be achieved by wicked or unsuitable means. Hell is paved with good intentions, and it is probable that plans made by well-meaning people of the second class may have results no less disastrous than plans made by evil-intentioned people of the first class. Which only shows, yet once more, how right the Buddha was in classing unawareness and stupidity among the deadly sins. Let us consider a few examples of bad plans belonging to these two classes. In the first class we must place all Fascist and all specifically militaristic plans. Fascism, in the words of Mussolini, believes that "war alone brings up to its highest tension all human energy and puts the stamp of nobility upon the peoples who have the courage to meet it." Again, "a doctrine which is founded upon the harmful postulate of peace is hostile to Fascism." The Fascist, then, is one who believes that the bombardment of open towns with fire, poison and explosives (in other words, modern war) is intrinsically good. He is one who rejects the teaching of the prophets and believes that the best society is a national society living in a state of chronic hostility towards other national societies and preoccupied with ideas of rapine and slaughter. He is one who despises the non-attached individual and holds up for admiration the person who, in obedience to the boss who happens at the moment to have grabbed political power, systematically cultivates all the passions (pride, anger, envy, hatred) which the philosophers and the founders of religions have unanimously condemned as the most maleficent, the least worthy of human beings. All fascist planning has one ultimate aim: to make the national society more efficient as a war machine. Industry, commerce and finance are controlled for this purpose. The manufacture of substitutes is encouraged in order that the country may be self-sufficient in time of war. Tariffs and quotas are imposed, export bounties distributed, exchanges depreciated for the sake of gaining a momentary advantage or inflicting loss upon some rival. Foreign policy is conducted on avowedly Machiavellian principles; solemn engagements are entered into with the knowledge that they will be broken the moment it seems advantageous to do so; international law is invoked when it happens to be convenient, repudiated when it imposes the least restraint on the nation's imperialistic designs. Meanwhile the dictator's subjects are systematically educated to be good citizens of the Fascist state. Children are subjected to authoritarian discipline that they may grow up to be simultaneously obedient to superiors and brutal to those below them. On leaving the kindergarten, they begin that military training which culminates in the years of conscription and continues until the individual is too decrepit to be an efficient soldier. In school they are taught extravagant lies about the achievements of their ancestors, while the truth about other peoples is either distorted or completely suppressed. the press is controlled, so that adults may learn only what it suits the dictator that they should learn. Any one expressing un-orthodox opinions is ruthlessly persecuted. Elaborate systems of police espionage are organized to investigate the private life and opinions of even the humblest individual. Delation is encouraged, tale-telling rewarded. Terrorism is legalized. Justice is administered in secret; the procedure is unfair, the penalties barbarously cruel. Brutality and torture are regularly employed.

The military-industrial complex came about as a result of government’s power to use stick-and-carrot methods to rule business (which was just one part of the politicians’ efforts to rule everyone). For a stick, the politicians use anti-trust laws, interstate commerce laws, pure food and drug laws, licensing laws, and a whole host of other prohibitions and regulatory legislation. Many years ago, the government succeeded in making regulatory legislation so complex, contradictory, vague, and all-encompassing that the bureaucrats could fine and imprison any businessman and destroy his business, regardless of what he did or how hard he tried to obey the law. This legal chicanery gives the bureaucrats life-and-death control over the whole business community, a control which they can and do exercise on any whim, and against which their victims have very little defense. For a carrot, the politicians hold out large and lucrative governmental contracts. By crippling the economy with regulations and bleeding it by taxation, the government has drastically cut the number of large and profitable contracts available from the private sector, which forces many businessmen to get such contracts from the government or do without them. To stay in business, businessmen must make profits, and many of them have simply accepted government contracts, either without bothering to delve into the ethical questions or with the comforting thought that they were being patriotic. Government’s stick-and-carrot control of business has been going on for so long that most businessmen accept it as normal and necessary (just as most people accept taxes as normal and necessary).

Depression, sexual troubles, anxiety, loneliness, and guilt are the main problems that drive consumers into the recovery movement. Explaining such adult troubles as being caused by victimization during childhood does not accomplish much. Compare “wounded child” as an explanation to some of the other ways you might explain your problems: “depressive,” “anxiety-prone,” or “sexually dysfunctional.” “Wounded child” is a more permanent explanation; “depressive” is less permanent. As we saw in the first section of this book, depression, anxiety, and sexual dysfunction—unlike being a wounded child—are all eminently treatable. “Wounded child” is also more pervasive in its destructive effects: “Toxic” is the colorful word used to describe its pervasiveness. “Depression,” “anxiety,” and “sexually dysfunctional” are all narrower, less damning labels, and this, in fact, is part of the reason why treatment works. So “wounded child” (unless you believe in catharsis cures) leads to more helplessness, hopelessness, and passivity than the alternatives. But it is less personal—your parents did it to you—than “depressive,” “anxiety-prone,” and “sexually dysfunctional.” Impersonal explanations of bad events raise self-esteem more than personal ones. Therefore “wounded child” is better for raising your self-esteem and for lowering your guilt. Self-esteem has become very important to Americans in the last two decades. Our public schools are supposed to nurture the self-esteem of our children, our churches are supposed to minister to the self-esteem of their congregants, and the recovery movement is supposed to restore the self-esteem of victims. Attaining self-esteem, while undeniably important, is a goal that I have reservations about. I think it is an overinflated idea, and my opinion was formed by my work with depressed people. Depressed people, you will recall, have four kinds of problems: behavioral—they are passive, indecisive, and helpless; emotional—they are sad; bodily—their sleeping, eating, and sex are disrupted; cognitive—they think life is hopeless and that they are worthless. Only the second half of this last symptom amounts to low self-esteem. I have come to believe that lack of self-esteem is the least important of these woes. Once a depressed person becomes active and hopeful, self-esteem always improves. Bolstering self-esteem without changing hopelessness or passivity, however, accomplishes nothing. To put it exactly, I believe that low self-esteem is an epiphenomenon, a mere reflection that your commerce with the world is going badly. It has no power in itself. What needs improving is not self-esteem but your commerce with the world. So the one advantage of labeling yourself a victim—raised self-esteem—is minimal, particularly since victimhood raises self-esteem at the cost of greater hopelessness and passivity, and therefore worsens commerce with the world. This is indeed my main worry about the recovery movement. Young Americans right now are in an epidemic of depression. I have speculated on the causes in the last chapter of my book Learned Optimism, and I will not repeat my conjectures here. Young people are easy pickings for anything that makes them feel better—even temporarily. The recovery movement capitalizes on this epidemic. When it works, it raises self-esteem and lowers guilt, but at the expense of our blaming others for our troubles. Never mind the fact that those we blame did not in fact cause our troubles. Never mind the fact that thinking of ourselves as victims induces helplessness, hopelessness, and passivity. Never mind that there are more effective treatments available elsewhere.

eCommerce is making tons of people millionaire, are you riding the wave?

The 1742 essays ‘The Epicurean’, ‘The Stoic’, ‘The Platonist’, and ‘The Sceptic’, taken together, demanded to be read as, in effect, Hume's explanation of why he did not think of himself as able to continue with moral philosophy's traditional project of emotional therapy and improvement of character, and why, as moral philosopher, he concerned himself with the purely explanatory task of identifying the factors which determine moral judgement. Hume liked to portray himself an anatomist of the moral life – and as an anatomist also of politics. He made a much more serious attempt than was common at the time to rise above factionalism and to discuss politics with genuine impartiality, in the interests of understanding the deeper forces threatening the much-vaunted constitutional settlement of 1688. And in his writings on commerce, there were none of the usual pleas of books on trade for this or that piece of legislative reform, in the interests of this or that part of the mercantile or manufacturing community. The ‘chief business’ of both philosophers and politicians, Hume wrote in ‘Of Commerce’, was ‘to regard the

On August 10, Gian Galeazzo called together his war council. He appeared pale and distracted. He was ill with a fever; his doctors told him to take to his bed. The invasion was postponed. Over the next several days Visconti took a turn for the worse; and on September 3, 1402, the would-be king of Italy died. His heirs quarreled over their inheritance. Within weeks Gian Galeazzo’s empire crumbled away, and his armies scattered into the countryside. Florence was saved. To the Florentines, it was obvious what had happened. They had been saved by a divine miracle. But it was also a divine judgment: a vindication of their way of life and liberty itself. Everything that made Florence a free society—from its constitution to its trade and commerce, along with its arts and scholarship—had received a powerful sanction.

In the United States, a rich man believes that he owes it to public opinion to devote his leisure to some operation of industry or commerce or to some public duty. He would deem himself disreputable if he used his life only for living. It is to escape this obligation of work that so many rich Americans come to Europe: there they find the debris of aristocratic societies among which idleness is still honored.

In his original draft, Jefferson indicted George III for his complicity in the slave trade: [H]e has waged cruel war against human nature itself, violating it’s most sacred rights of life & liberty in the persons of a distant people who never offended him, captivating & carrying them into slavery in another hemisphere, or to incur miserable death in their transportation thither.… [D]etermined to keep open a market where MEN should be bought & sold, he has prostituted his negative for suppressing every legislative attempt to prohibit or to restrain this execrable commerce.9 Of course, there was profound irony in the harsh denunciation of a king who had not personally bought or sold slaves on the North American continent, in a document whose author had.

Americans are a people of commerce. We are good at business. Freedom and capitalism have made the United States the greatest economic power on earth. The conviction that anyone, with hard work, can make a better life for himself is an American article of faith. Abraham Lincoln identified the vitality of this commercial republic in 1856 when he said, “The man who labored for another last year, this year labors for himself, and next year he will hire others to labor for him.

After more than twenty years as a transactional trader and businessman in what I called the “strange profession,” I tried what one calls an academic career. And I have something to report—actually that was the driver behind this idea of antifragility in life and the dichotomy between the natural and the alienation of the unnatural. Commerce is fun, thrilling, lively, and natural; academia as currently professionalized is none of these.

You cannot create a piece of art merely for money. Doing it as part of commerce so denudes art of wonder that it ceases to be art.

Amazon follows the same fail-faster religion. Jeff Bezos, founder of the trillion-dollar e-commerce platform, sent the following memo to his shareholders when the company became the fastest ever to reach annual sales of $100 billion: One area where I think we are especially distinctive is failure. I believe we are the best place in the world to fail (we have plenty of practice!), and failure and invention are inseparable twins. To invent you have to experiment, and if you know in advance that it’s going to work, it’s not an experiment. Most large organisations embrace the idea of invention, but are not willing to suffer the string of failed experiments necessary to get there. Outsized returns often come from betting against conventional wisdom, and conventional wisdom is usually right. Given a 10 per cent chance of a 100 times payoff, you should take that bet every time. But you’re still going to be wrong nine times out of ten. We all know that if you swing for the fences, you’re going to strike out a lot, but you’re also going to hit some home runs. The difference between baseball and business, however, is that baseball has a truncated outcome distribution. When you swing, no matter how well you connect with the ball, the most runs you can get is four. In business, every once in a while, when you step up to the plate, you can score 1,000 runs. This long-tailed distribution of returns is why it’s important to be bold. Big winners pay for so many experiments.

The prosperity of a nation’s commerce cannot be durable, unless it be founded upon a solid basis,” Rochefoucauld-Liancourt warned; “and the solid basis of a nation’s commerce is the produce of its soil, of its manufactures.

Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars.

Monetizing your art, your spiritual talent, is not a sin. It requires a nuanced approach. You must have humility of expression – recognize that you are just an instrument through which your art flows. And you must have a sharp understanding of commerce and your market/audience. Overthinking either of these aspects or confusion between these two aspects will leave you in a mess – and very, very unhappy!

Looking back, it seems to me that there are people who play an essential role at every turn. And I don't just mean the Napoleons who influence the course of history; I mean the men and women who routinely appear at critical junctures in the progress of art, or commerce, or the evolution of ideas - as if life itself has summoned them once again to help fulfil its purpose.

Trade and commerce and common sense and common decency prevailed, and men and women availed themselves of all opportunities. New roads were laid; office blocks shot up. And luxury flats stood on crumbling slums like shining false teeth on rotten gums. At the top of the building, whose ground floor is occupied by the restaurant, there is a secret garden. It was planted by the two women who share the garret, where the ceilings are slanted and dormer windows jut out. Outside the windows is a ledge, where the roof meets the exterior wall. The windows are large enough to climb through and it is possible to stand on the ledge. The woman called Tabitha discovered this. She is an intermittent smoker and the other woman, Precious, won’t allow her to smoke inside. Tabitha found that, along the ledge, there are steps and, if you climb the short flight, you come to a flat terrace, sheltered by the adjacent slanting roofs but exposed enough to trap the midday sun. Precious and Tabitha have filled the space with life. It began with a cheap chilli plant Precious picked up from the supermarket. The chillies did better than expected and Precious bought others, then the generic herbs of a kitchen garden: parsley, rosemary, chives. She bought a rose and ornamental grasses.

human life is like commerce; it prospers the more the less men, philosophers, etc., interfere with it, the less they try to obtain happiness, and the more they leave to nature.

The Spellbinder calls the phenomenon pervading commerce these days ‘The Collective De-Professionalization of Business,’” noted the billionaire. “People who should be working, delighting customers, showcasing extraordinary skills, unlocking otherworldly value for their organizations so both they and their firms experience success are watching inane videos on their phones, shopping online for shoes or scrolling through their social feeds. I’ve never seen people so disengaged at work, so checked out and so exhausted. And I’ve never seen people making so many mistakes.

But what gives human love its special poignancy, and gives human justice its special dignity, is the limit to life.

She knew that sometimes a well-placed question could effect a significant change in direction. She also knew that Palmer was not a dyed-in-the-wool right-winger; he was not opposed to energy efficiency per se, just disagreed about the appropriate constitutional delivery. She leaned forward and asked him, ‘How would you do it, Sir Geoffrey?’ he replied at length, expounding on all the ways it could be done. Dennis Marshall, the select committee chair, looked at Jeanette and back at Sir Geoffrey and said, ‘Professor Palmer, would you like to assist the committee with a redraft?’ Jeanette loved to tell this story and would joyfully recount watching the expression on the face of the ministry of commerce official at the back of the room go from a grin to a horrified grimace as Palmer said yes. With Palmer’s help, an ambitious first attempt at writing law grew to become a fine piece of legislation. (the EECA)

In the long run a stock has no life of its own; it is only an exchangeable piece of an underlying business. If that business becomes more profitable over the long term, it will become more valuable, and the price of its stock will go up in turn. It’s not uncommon for a stock’s price to change as often as a thousand times in a single trading day, but in the world of real commerce, the value of a business hardly changes at all on any given day. Business value changes over time, not all the time. Stocks are like weather, altering almost continuously and without warning; businesses are like climate, changing much more gradually and predictably.

…He returned from that wild green America, but hardly what he’d been – more river water in his veins than blood, more leaves than flesh, more earth than ego. And what life was possible then? Government? Commerce?... Sturgeon Moon – The Death of Meriwether Lewis, in Twelve Moons by Mary Oliver)

When we think of all work as a matter of tool-building, the distinction between art and commerce disappears in an illuminating way.

About the author. While still a boy, Russell Evans sought the road to high adventure the classical way - by stowing himself aboard a ship. But it had steam up for moving only from one to another and didn't leave port! On finishing school he tried again, but this time by getting a job as cabin boy on a tramp shipping wheat from Russia's Black Sea ports. This was at the height of the muzhik famine when every bushel of grain exported could have saved a peasant's life. The experience left him hating dictatorships and admiring the astonishing fortitude of people who have to endure them. After training as a newspaper reporter, he volunteered to fight for the Republicans in the Spanish Civil War, only to end up being grilled by a kangaroo court in Red Montmartre on suspicion of being a Franco spу. Disillusioned, he left for South America on a madcap scheme for starting a new republic in a remote corner of Amazonia. Two years later he emerged from the wilderness to find Hitler's war had started and hurried home. He fought in Wavell's Western Desert campaign, including the siege of Tobruk, was rescued from a sinking destroyer, took part in the Sicily landings, then served in Italy and finally in the Far East. He was a captain in the Intelligence Corps, and one of his earliest assignments was frontier control work in Egypt with the late Maurice Oldfield who was to become, as chief of MI6, Britain's top spymaster. After the war Russell Evans returned to South America for a final adventure before marrying and settling down to the more predictable life of a newspaper reporter. For fifteen years he was editor of a county weekly in mid Wales and then taught journalism in Cardiff College of Commerce. Now he works from home, writing. His wife is a doctor and they have one son.

experiential commerce, where the basic way in which value is exchanged between customers and companies has shifted from tangible goods and products to intangible services and experiences. In the hearts and minds of hyper-empowered customers, the experiential attributes can now hold equal or greater significance than the functional utility of the core product or service itself.

I must study politics and war," wrote John Adams, "that my sons may have the liberty to study mathematics, and philosophy, geography, natural history, and naval architecture, navigation, commerce, and agriculture, in order to give their children the right to study painting, poetry, music, architecture, statuary, tapestry, and porcelain." Adams saw clearly that politics is the indispensable foundation for things elegant and beautiful. First and above all else, you must secure life, liberty and the right to pursue your own happiness.

Such experiences can make us bewail how the Western world gives itself over annually to its Claus-mass or commerce-mass. We celebrate a reworked pagan Saturnalia of epic proportions, one in which the only connection with the incarnation is semantic. Santa is worshiped, not the Savior; pilgrims go to the stores with credit cards, not to the manger with gifts. It is the feast of indulgence, not of the incarnation.

Long life to Commerce! My soul expands at the sight of its life. What has not commerce done from the beginning of the world for the embellishment of life, for promoting the friendly intercourse of countries and people, for the refinement of manners! It has always given me delight, that the wisest and most humane of the lawgivers of antiquity - Solon - was a merchant.

Dewey was a stern critic of capitalism and private property rights, which he condemned as a relic of early American principles reinforced in current times by the political party structure. On March 18, 1931, in The New Republic, Dewey wrote: “I do not mean that the whole alliance of the [political] parties with organized business is consciously sinister and corrupt, though it is easily demonstrable that this is somewhat true. I mean rather that both old parties represent that stage of American life when the American people as a whole felt that society was to advance by means of industrial inventions and their application; by the development of manufacturing, of railways and commerce. It was that stage of American life when all but a few took for granted the natural control of industry and trade by the profit motive and the necessity of accumulating money capital. This idea may once have played a part in the development of the country. It has now ceased to be anything but an obstruction. . . .”47

The elites sneer at commerce as tawdry, but it’s what gives people what they want and need, and pays for everything else, including the luxury of art.

Everything in this life happens for a purpose; there are no mistakes, no coincidences.

You’ve begun to master several techniques for controlling your anxiety. You’re learning the finer points of interaction and studying ways to apply your interactive skills. The next step is to add community resources—relevant agencies, groups, and organizations—to your self-help program. As you consider your particular needs, look to your own community for ways to enhance your social system: Parks and recreation departments, churches and synagogues, singles groups, self-help groups, clubs, volunteer organizations, business associations—there is an infinite array of resources to choose from. Contact your local chamber of commerce, consult newspapers for upcoming activities, and even inquire at area shops about any clubs or groups that share an interest (for example, ask at a garden center about a garden club, at a bookstore about a book club, and so on). Working through the exercises in this book is merely one component of a total self-help program. To progress from background knowledge to practical application, you must venture beyond your home and workplace (and beyond the confines of a therapist’s office, if you are in counseling). For people with social anxiety an outside system of resources is the best place to work on interactive difficulties. Here are three excellent reasons to use community resources: 1. To facilitate self-help. Conquering social anxiety necessitates interaction and involvement within the community, which is your laboratory. Using community resources creates a practical means of refining your skills and so moving forward on your individual map for change. 2. To diminish loneliness. Becoming part of the community provides the opportunity to develop personal and professional contacts that can enhance your life in many ways. 3. To network. Community involvement will not only give you the chance to improve your interactive skills, but will allow you to promote your academic or work life as well as your social life. Building connections on different levels can be the key. Any setting can provide a good opportunity for networking. In fact, I met the writer who helped me with this book in a fairly unlikely place—on the basketball court! A mutual friend introduced us, and when the subject of our professional interests came up, we saw the opportunity to work together on this project. You never know!

Kisan Call Centres provide valuable and timely knowledge support to farmers and fishermen. Similar domain service provider call centres are required in the field of commerce and industry, entrepreneurial skill development and employment generation, travel and tourism, banking and insurance, meteorological forecasting, disaster warning systems, education and human resource development and healthcare.

Specialties facilitate commerce, and promote efficiency in the professions, but are often narrowing to individuals. The spirit of the age tends to doom the lawyer to a narrow life of practice, the business man to a mere money-making career.

This business of love is one hell of a commerce of emotion. Tear bucks.

Under this system, nonliving things, such as industries and products, are often valued more than living organisms, such as ecosystems and basic human health. The development of industry and commerce at the cost of life has crippled humankind, without exception to one’s place in the social hierarchy.

Living in larger, denser communities is socially stimulating and economically profitable, but such communities also pose life-threatening health hazards. The biggest peril is contagion. There are many kinds of infectious disease, but all of them are caused by organisms that make a living by invading hosts, feeding off their bodies, reproducing, and then being transmitted to new hosts to keep the cycle going. A disease’s survival therefore depends on how many hosts are available in a population for it to infect, the disease’s ability to spread from one host to another, and the rate at which its hosts survive the infection.43 By aggregating many potential hosts in close contact with one another, villages and towns become ideal places for infectious diseases to thrive, hence dangerous places for human hosts. Another boon to the spread of infectious diseases is commerce. Because

In fact, as we looked at the history of larger cities, we found evidence of this in the way they were laid out and designed. Older towns once had a town square that operated as the functional center of the city. It was surrounded by the institutions of commerce and trade, law and government, the arts and places for dialogue. But alongside these key cultural institutions was always the church. The entire city would be situated around a center, and that’s what tied life in the city together. Again, the church was always an integral part of that connection. So we wondered: Was it possible to give new life to that long-lost vision of connection and unity, where multiple institutions came together for the common good of the city? Could it happen once again?

Jobs had tried to hire Rashid, then a computer science professor at Carnegie-Mellon University, but Rashid turned him down. He was reluctant to join the hurly-burly life of a corporation. His Mach research had been almost wholly funded by government grants; an agency of the Pentagon, his principal backer, saw Mach as crucial to unleashing the vast power of multiprocessor computers, inherently cheap machines that would someday replace pricey supercomputers as the backbone of the nation’s military and intelligence-gathering networks. Besides, Rashid was an academic purist. He seemed sincerely devoted to pursuing knowledge about software for its own sake. This was rare, even among academics, because software was such a remunerative field that the brightest researchers found themselves inexorably pulled into commerce: The money was too good. After

In this essay I reflect upon this topic of Christian culture in its relation to the church founded by our Lord Jesus Christ and to the heritage and future of the Reformed Christianity so energetically championed by Calvin and Kuyper. Contrary to much contemporary Reformed wisdom--though consistent, I believe, with the spirit of what I learned from Bob Godfrey--I suggest that we have good biblical reason to speak of "Christian culture" with respect to the church and to reassert boldly the preeminence of the church for our understanding of Christian piety. A consideration of Calvin and Kuyper compels us to ponder whether we are seeking a Christianity that is primarily of our own extrapolation (in our cultural endeavors of commerce, art, science, etc.) or that is primarily of Christ's own giving (in the life, ministry, and worship of the church). The better answer, I argue, is the latter.

CLEAR THINKERS REQUIRED Tom Donohue, president and CEO of the three-million-member-strong U.S. Chamber of Commerce, organizes very popular small dinners and invites a wide variety of guests. The express purpose is the exchange of ideas. Tom brings together twenty titans of industry and empowers each with just one minute to talk on a key issue. Then Tom makes his summation. He connects all the dots in a masterful fashion, tying together what everyone has said. Chamber board member Barry Appleton says, “It is this distilled knowledge of clear and concise thinking that is the magic that keeps everyone coming back for more.

Modern commerce has deliberately robbed some of nature's foods of much of their body-building material while retaining the hunger satisfying energy factors. For example, in the production of refined white flour approximately eighty per cent or four-fifths of the phosphorus and calcium content are usually removed, together with the vitamins and minerals provided in the embryo or germ. The evidence indicates that a very important factor in the lowering of reproductive efficiency of womanhood is directly related to the removal of vitamin E in the processing of wheat. The germ of wheat is our most readily available source of that vitamin. Its role as a nutritive factor for the pituitary gland in the base of the brain, which largely controls growth and organ function, apparently is important in determining the production of mental types. Similarly the removal of vitamin B with the embryo of the wheat, together with its oxidation after processing, results in depletion of bodybuilding activators. Refined white sugar carries only negligible traces of body-building and repairing material. It satisfies hunger by providing heat and energy besides having a pleasant flavor. The heat and energy producing factors in our food that are not burned up are usually stored as fat. In the preceding chapter we have seen that approximately half of the foods provided in our modern dietaries furnish little or no body-building or repairing material and supply no vitamins. Approximately 25 per cent of the heat and energy of the American people is supplied by sugar alone which goes far in thwarting Nature's orderly processes of life. This per capita use is unfortunately on the increase

There exists in our world today a powerful and dangerous secret cult. This cult is patronized and protected by the highest level government officials in the world. Its membership is composed of those in the power centers of government, industry, commerce, finance, and labor. It manipulates individuals in areas of important public influence - including the academic world and the mass media. The Secret Cult is a global fraternity of a political aristocracy whose purpose is to further the political policies of persons or agencies unknown. It acts covertly and illegally – Victor Marchetti (The CIA and the Cult of Intelligence) The symbolic archive of the

In Denmark in the 1780s, for instance, prison and law reforms were carried through, poor relief established, land reform introduced, feudal labor services abolished, the slave trade outlawed, outmoded tariffs removed, and commerce liberated, all without the assistance of the mob and without a single riot or political execution.

What learning do we get for our modern-day life from the story of the Trimurti? In our lives too, we keep creating, sustaining, destroying. Take money, for example. We earn, save, spend. Brahma is the one who earns, brings in the money. Vishnu spends and invests it in the market, enabling exchange so that commerce flourishes. Shiva is someone who is not interested in money at all; his is the attitude of non-attachment, vairagya. On the other hand, Brahma’s children are so interested in money that they hoard and fight over it, which is why no one worships Brahma or his children. The one who does business with the world, is involved with it, is Vishnu, so we worship him. When we grow old and wish to get rid of our desires, we can follow Shiva’s example by renouncing money. Each of us has all these qualities, mostly Brahma’s, but we shouldn’t encourage those. We should harness Vishnu’s qualities, so that Lakshmi, money, follows us. Towards the end of our life, we should become like Shiva; renounce the material world and move on.

It is a wonderful lesson—this celebration. It comes at an auspicious time. The old world was getting tired, it seemed, and needed help to whip it into action. There was beginning a great deal of talk about man’s no longer having the opportunities he once had of achieving greatness. Too many people were beginning to believe that all of the world’s problems had been solved. . . . Money was beginning to tell in the affairs of men, and some were wondering whether a poor boy might work for himself a place in commerce or industry or science. This celebration throws all such idle talk to the winds. It crowns anew the efforts of mankind. It crushes for another hundred years the suspicion that all of the secrets of nature have been solved or that the avenues of hope have been closed to those who would win new worlds. It points out to the ambitious young man that he labors not in vain; that genius knows no class, no condition. . . . The modesty of the Wright brothers is a source of a good deal of comment. . . . But above all there is a sermon in their life of endeavor which cannot be preached too often.

I’ve spoken of the shining city all my political life, but I don’t know if I ever quite communicated what I saw when I said it. But in my mind it was a tall proud city built on rocks stronger than oceans, wind-swept, God-blessed, and teeming with people of all kinds living in harmony and peace, a city with free ports that hummed with commerce and creativity, and if there had to be city walls, the walls had doors and the doors were open to anyone with the will and the heart to get here. That’s how I saw it and see it still. Reading

Returning to Jamaica, he had the sense of re-entering a place much less likely to alter in the coming years. Year in, year out, the cane fields produced their riches, the gangs swung their way through them, slaves were brought, seasoned, used up, replaced. Planters would go on making improvements to their great houses, to methods of production, and yes, to the conditions in which their slaves lived and worked, because it was in their interest to do so. But fundamentally the structure of life and of society did not change.

The working men have no country... national differences and antagonisms between people are daily more and more vanishing, owing to the development of the bourgeoisie, to freedom of commerce, to the world market, to uniformity in the modes of production and to the conditions of life corresponding thereto.

Growing heated as he talks about the lost opportunity, Balsillie stops and bows his head. Rubbing a clenched fist back and forth across his forehead, as if trying to remove some hidden stain, he ends the conversation. “I must not go back to the life of commerce,” he says.

When this organization of politics and commerce, whose other name is the Nation, becomes all-powerful at the cost of the harmony of the higher social life, then it is an evil day for humanity

National differences and antagonism between peoples are daily more and more vanishing, owing to the development of the bourgeoisie, to freedom of commerce, to the world market, to uniformity in the mode of production and in the conditions of life corresponding thereto.

I'm educated. I have solid experience in commerce. I have talents. But one thing I've always been confident in bragging about is my gift to write. And I want to use it as a therapy for many people. I hope that millions of people find my words to be soothing, cheering, motivating, and healing.

It was the “parent of the great monopolies which at present masquerade under the new-found name of ‘Trusts,’ ” said one newspaper, and it served as shorthand for the new agglomerations of economic power. A business system based on individual enterprise was creating combinations of monstrous size that seemed to threaten that individualism. And modern industry not only menaced small-scale commerce but appeared to constitute a sinister despotism that endangered democracy itself as giant corporations overshadowed government as the most dynamic force in American society.

I want this house. I really want this house.” Everything in this world is an exchange. Isaac knew this all too well. To shapeshift into a new person, you had to abandon the person you were. To bullet into a foreign, fresh, thrumming city, you had to turn your back on whatever city you came from. All we’re ever doing is bartering one precious thing for another. It’s commerce, plain and simple—though Isaac preferred to think of it as a conversation. Life as give-and-take, a listener for every speaker. Without this balance, the universe wouldn’t hold together right. It was why Isaac kept a pocketful of train-flattened nickels: the piper must, eternally, be paid. In short—no one gets something for nothing.

The ideal position of play in life was first explored by the Ancient Greeks. Among all their gods, two mattered to them especially. The first was Apollo, god of reason and wisdom. He was concerned with patience, thoroughness, duty and logical thinking. He presided over aspects of government, commerce and what we would now call science. But there was another important god, a diametrically opposed figure whom the Greeks called Dionysus. He was concerned with the imagination, impatience, chaos, emotion, instinct – and play. The ‘Dionysian’ involved dreams, liberation and a relaxation of the strict rules of reason. Importantly, the Greeks did not think that any life could be complete without a combination of these two figures. Both Apollo and Dionysus had their claims on human lives, and each could breed dangerously unbalanced minds if they held undiluted sway.

But the economy is something else, too. It’s a set of ideas. Ideas about human nature, about how generous or selfish we are; ideas about how and why people conduct commerce and about what motivates their economic decisions; ideas about what people want and need out of work; ideas about what constitutes the good life and how we as a society can best get there.

life,” was written in cuneiform with the pictorial sign for “arrow,” which in Sumerian is also called ti.7 An important step has been taken here. With the rebus, a pictorial sign is used to directly invoke a particular sound of the human voice, rather than the outward reference of that sound. The rebus, with its focus upon the sound of a name rather than the thing named, inaugurated the distant possibility of a phonetic script (from the Greek phonein: “to sound”), one that would directly transcribe the sound of the speaking voice rather than its outward intent or meaning.8 However, many factors impeded the generalization of the rebus principle, and thus prevented the development of a fully phonetic writing system. For example, a largely pictographic script can easily be utilized, for communicative purposes, by persons who speak very different dialects (and hence cannot understand one another’s speech). The same image or ideogram, readily understood, would simply invoke a different sound in each dialect. Thus a pictographic script allows for commerce between neighboring and even distant linguistic communities—an advance that would be lost if rebuslike signs alone were employed to transcribe the spoken sounds of one community. (This factor helps explain why China, a vast society comprised of a multitude of distinct dialects, has never developed a fully phonetic script.)9 Another factor inhibiting the development of a fully phonetic script was the often elite status of the scribes. Ideographic scripts must make use of a vast number of stylized glyphs or characters, since every term in the language must, at least in principle, have its own written character. (In 1716 a dictionary of Chinese—admittedly an extreme example—listed 40,545 written characters! Today a mere 8,000 characters are in use.)10 Complete knowledge of the pictographic system, therefore, could only be the province of a few highly trained individuals. Literacy, within such cultures, was in

This was Wilde's way of closing the gap between art and life. In Europe, art had been stripped of its central role in religious ritual and public life. Most nineteenth-century churches were outfitted with nineteenth century paintings. But the best nineteenth-century painters had no interest in painting for churches. The modern painter was on his own. The illusions of art were exposed to be the pitiless reasonings of commerce and engineering. The artist, dependent on the historians and critics, the authors of immortality, could only hope that his works would find refuge, one day, in the museum. Wilde understands that it is the writers who patrol the frontier between art and life. He strikes back against modern naturalism or realism by arguing that reality itself is generated by a combinatory artistic creativity. Art colonizes life. If life itself is already a work of art, then the artist will never find himself on the outside of life.

Amidst superabundance, even we in rich countries live in an omnipresent anxiety, craving "financial security" as we try to keep scarcity at bay. We make choices (even those having nothing to do with money) according to what we can "afford," and we commonly associate freedom with wealth. But when we pursue it, we find that the paradise of financial freedom is a mirage, receding as we approach it, and that the chase itself enslaves. The anxiety is always there, the scarcity always just one disaster away. We call that chase greed. Truly, it is a response to the perception of scarcity. Let me offer one more kind of evidence, for now meant to be suggestive rather than conclusive, for the artificiality or illusory nature of the scarcity we experience. Economics, it says on page one of textbooks, is the study of human behavior under conditions of scarcity. The expansion of the economic realm is therefore the expansion of scarcity, its incursion into areas of life once characterized by abundance. Economic behavior, particularly the exchange of money for goods, extends today into realms that were never before the subject of money exchanges. Take, for example, one of the great retail growth categories in the last decade: bottled water. If one thing is abundant on earth to the point of near-ubiquity, it is water, yet today it has become scarce, something we pay for. Child care has been another area of high economic growth in my lifetime. When I was young, it was nothing for friends or neighbors to watch each other's kids for a few hours after school, a vestige of village or tribal times when children ran free. My ex-wife Patsy speaks movingly of her childhood in rural Taiwan, where children could and did show up at any neighbor's house around dinner time to be given a bowl of rice. The community took care of the children. In other words, child care was abundant; it would have been impossible to open an after-school day care center. For something to become an object of commerce, it must be made scarce first. As the economy grows, by definition, more and more of human activity enters the realm of money, the realm of goods and services. Usually we associate economic growth with an increase in wealth, but we can also see it as impoverishment, an increase in scarcity. Things we once never dreamed of paying for, we must pay for today. Pay for using what? Using money, of course — money that we struggle and sacrifice to obtain. If one thing is scarce, it is surely money. Most people I know live in constant low-level (sometimes high-level) anxiety for fear of not having enough of it. And as the anxiety of the wealthy confirms, no amount is ever enough.

Solo businesses that hit the million-dollar range typically fall into six categories: 1. E-commerce; 2. Manufacturing; 3. Informational content creation; 4. Professional services and creative businesses, such as marketing firms, public speaking businesses, and consultancies. 5. Personal services firms, offering expertise, such as fitness coaching; 6. Real estate. These companies use outsourcing, automation, mobile technology, or a combination of all three to build, operate, and grow their businesses.

The new world of communication is a blessing for the citizens of the world trained to think critically and knowledgeable about history. But what about citizens who have been seduced by the world of life as entertainment and commerce? They have been educated, in good part, by a world in which negative emotional provocation is the rule rather than the exception and where the best solutions for a problem have to do primarily with short-term self-interests. Can they really be blamed?

... cooptation of the rhetoric of beauty, morality and duty into the realm of commercial life set in train the development of other rhetorics designed to sell growing numbers of products that promised both surface change and inner transformation.

Mr. President, is there such incompatibility of interest between the two sections of this country that they can not profitably live together? Does the agriculture of the South injure the manufactures of the North? On the other hand, are they not their life-blood? And think you, if one portion of the Union, however great it might be in commerce and manufactures, was separated from all the agricultural districts, that it would long maintain its supremacy

People disagree about the meaning of books, bodies, and schools, and how they should be valued. In fact, we disagree about the norms appropriate to many of the domains that markets have invaded—family life, friendship, sex, procreation, health, education, nature, art, citizenship, sports and the way we contend with the prospect of death. But that's my point: once we see that markets and commerce change the character of the goods they touch, we have to ask where markets belong—and where they don't. And we can't answer this question without deliberating about the meaning and purpose of goods, and the values that should govern them. Such deliberations touch, unavoidably, on competing conceptions of the good life. This is terrain on which we sometimes fear to tread. For fear of disagreement, we hesitate to bring our moral and spiritual convictions into the public square. But shrinking from these questions does not leave them undecided. It simply means that markets will decide them for us.

The growth of poetry is a counterforce--and a response--to our culture of numbers and information, of digits and commerce. We read and write poems so that our psyches can speak to each other with intelligence in the language of feeling, acknowledging the multiplicity and contradiction of each human life.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.