Commerce Motivational Quotes

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.

Cash is always the deciding factor in such matters of moral politics; nothing ever gets done unless motivated by commerce or greed.

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

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

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

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

...but who are we to question the motives of these giants of commerce whose whims rule the course of our nation.

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…

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…

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

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.

...I do not function too well on emotional motivations. I am wary of them. And I am wary of a lot of other things, such as plastic credit cards, payroll deductions, insurance programs, retirement benefits, savings accounts, Green Stamps, time clocks, newspapers, mortgages, sermons, miracle fabrics, deodorants, check lists, time payments, political parties, lending libraries, television, actresses, junior chambers of commerce, pageants, progress, and manifest destiny.

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.

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

Among peoples who possess a highly developed pugnacious instinct we find the greatest progress in the arts, sciences, social and political organization, commerce and industry. The instinct takes the milder form of rivalry which is the motive force of the great portion of the serious labors of mankind.

Has commerce hitherto done anything more than change the objects of war? Is not the love of wealth as domineering and enterprising a passion as that of power or glory? Have there not been as many wars founded upon commercial motives since that has become the prevailing system of nations, as were before occasioned by the cupidity of territory or dominion? Has

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...

Many of the issues that motivated Obama—growing the American economy, combating climate change, forging new rules to govern trade and commerce among nations—depended upon cooperation in Asia. While the Middle East represented the past—its religious wars, American-backed autocrats, Iranian revolutionaries, terrorist threats—Asia seemed to represent the future. It helped that the people and governments in Asia wanted to deepen relations with “the United States, in part because of their concerns about the largest emerging power in their neighborhood: China

According to advocates, such as Princeton professor Gerard O'Neill, such commerce could then provide the economic foundation for the development of large colonies, literally cities in space, in high Earth orbits, and this vision has served to motivate many space entrepreneurs, notably Blue Origin founder Jeff Bezos.

rapacious. To look for a continuation of harmony between a number of independent, unconnected sovereignties in the same neighborhood, would be to disregard the uniform course of human events, and to set at defiance the accumulated experience of ages. The causes of hostility among nations are innumerable. There are some which have a general and almost constant operation upon the collective bodies of society. Of this description are the love of power or the desire of pre-eminence and dominion—the jealousy of power, or the desire of equality and safety. There are others which have a more circumscribed though an equally operative influence within their spheres. Such are the rivalships and competitions of commerce between commercial nations. And there are others, not less numerous than either of the former, which take their origin entirely in private passions; in the attachments, enmities, interests, hopes, and fears of leading individuals in the communities of which they are members. Men of this class, whether the favorites of a king or of a people, have in too many instances abused the confidence they possessed; and assuming the pretext of some public motive, have not scrupled to sacrifice the national tranquillity to personal advantage or personal gratification.

As for having reached the top, with only one way to go from there, Lee had a point, no? I mean, if you cannot repeat a once-in-a-lifetime miracle—if you can never again reach the top—then why bother creating at all? Well, I can actually speak about this predicament from personal experience, because I myself was once “at the top”—with a book that sat on the bestseller list for more than three years. I can’t tell you how many people said to me during those years, “How are you ever going to top that?” They’d speak of my great good fortune as though it were a curse, not a blessing, and would speculate about how terrified I must feel at the prospect of not being able to reach such phenomenal heights again. But such thinking assumes there is a “top”—and that reaching that top (and staying there) is the only motive one has to create. Such thinking assumes that the mysteries of inspiration operate on the same scale that we do—on a limited human scale of success and failure, of winning and losing, of comparison and competition, of commerce and reputation, of units sold and influence wielded. Such thinking assumes that you must be constantly victorious—not only against your peers, but also against an earlier version of your own poor self. Most dangerously of all, such thinking assumes that if you cannot win, then you must not continue to play. But what does any of that have to do with vocation? What does any of that have to do with the pursuit of love? What does any of that have to do with the strange communion between the human and the magical? What does any of that have to do with faith? What does any of that have to do with the quiet glory of merely making things, and then sharing those things with an open heart and no expectations?

Broad as the power of Congress is under the Enforcement Clause of the Fourteenth Amendment, RFRA contradicts vital principles necessary to maintain separation of powers and the federal balance.” The Rehnquist Court majority used similar interpretations of Section 5 and of the Commerce Clause to overturn other statutes, including the Violence Against Women Act, which permitted women who were victims of gender-motivated violence to sue their attackers in federal court (United States v.

An Inquiry into the Nature and Causes of the Wealth of Nations, which Smith published in 1776, is the most important book ever written about capitalism and its moral ramifications. Though The Wealth of Nations is in good part about commerce, it was not written for businessmen or merchants. A book focused on the analysis of market processes motivated by self-interest, it was written by one of the most admired philosophers of the Enlightenment, a former professor of logic, rhetoric, jurisprudence, and moral philosophy, in order to influence politicians and rouse them to pursue the common good.

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.

Smith argued that the most essential thing that holds a society together, apart from a proper legal framework, is commerce. A stable society can exist in which each person is motivated only by “a sense of utility, without any mutual love or affection”.

The West believes in commerce and trade. Everyone can get rich if everyone gets along. So why shouldn't we all get along? Enmity is obsolete, say the Western businessmen. War is counterproductive and wasteful. Borders should be open, because trade is the path to a good life. Armies should be small because large armies are expensive and cut into a country's standard of living. The desire to conquer, to inflict death and destruction on enemies seems entirely irrational. To those motivated by money and the good things promised by economic freedom, the war system of the religious fanatic is sheer lunacy. But from the standpoint of the religious fanatic, economic freedom is lunacy because its creed of tolerance signifies surrender to alien ideas and "outsiders." In the last analysis there can be no agreement, no compromise between those who fight for freedom and those who fight for the triumph of Islam. But the West is slow to understand this reality.

Usenet bulletin-board posting, August 21, 1994: Well-capitalized start-up seeks extremely talented C/C++/Unix developers to help pioneer commerce on the Internet. You must have experience designing and building large and complex (yet maintainable) systems, and you should be able to do so in about one-third the time that most competent people think possible. You should have a BS, MS, or PhD in Computer Science or the equivalent. Top-notch communication skills are essential. Familiarity with web servers and HTML would be helpful but is not necessary. Expect talented, motivated, intense, and interesting co-workers. Must be willing to relocate to the Seattle area (we will help cover moving costs). Your compensation will include meaningful equity ownership. Send resume and cover letter to Jeff Bezos.

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

But such thinking assumes there is a “top”—and that reaching that top (and staying there) is the only motive one has to create. Such thinking assumes that the mysteries of inspiration operate on the same scale that we do—on a limited human scale of success and failure, of winning and losing, of comparison and competition, of commerce and reputation, of units sold and influence wielded. Such thinking assumes that you must be constantly victorious—not only against your peers, but also against an earlier version of your own poor self. Most dangerously of all, such thinking assumes that if you cannot win, then you must not continue to play.

sympathy for African Americans, Roosevelt had explicitly political motivations for befriending blacks as well. The new president was anything but a celebrated figure within his own Republican Party. Viewed suspiciously by Republican leaders in New York, he was despised by leaders of the national party's archconservative big business faction, who in the previous three decades had engineered the steady drift of Republicans from radical abolitionist roots toward a new position as the party of unrestrained commerce. Roosevelt needed a novel strategy if he hoped to secure the nomination for the presidential election in 1904.

Knowledge was scattered treasure, education organized it into art, commerce and science.

such thinking assumes there is a “top”—and that reaching that top (and staying there) is the only motive one has to create. Such thinking assumes that the mysteries of inspiration operate on the same scale that we do—on a limited human scale of success and failure, of winning and losing, of comparison and competition, of commerce and reputation, of units sold and influence wielded. Such thinking assumes that you must be constantly victorious—not only against your peers, but also against an earlier version of your own poor self. Most dangerously of all, such thinking assumes that if you cannot win, then you must not continue to play. But what does any of that have to do with vocation? What does any of that have to do with the pursuit of love? What does any of that have to do with the strange communion between the human and the magical? What does any of that have to do with faith? What does any of that have to do with the quiet glory of merely making things, and then sharing those things with an open heart and no expectations?

I mean, if you cannot repeat a once-in-a-lifetime miracle—if you can never again reach the top—then why bother creating at all? Well, I can actually speak about this predicament from personal experience, because I myself was once “at the top”—with a book that sat on the bestseller list for more than three years. I can’t tell you how many people said to me during those years, “How are you ever going to top that?” They’d speak of my great good fortune as though it were a curse, not a blessing, and would speculate about how terrified I must feel at the prospect of not being able to reach such phenomenal heights again. But such thinking assumes there is a “top”—and that reaching that top (and staying there) is the only motive one has to create. Such thinking assumes that the mysteries of inspiration operate on the same scale that we do—on a limited human scale of success and failure, of winning and losing, of comparison and competition, of commerce and reputation, of units sold and influence wielded. Such thinking assumes that you must be constantly victorious—not only against your peers, but also against an earlier version of your own poor self. Most dangerously of all, such thinking assumes that if you cannot win, then you must not continue to play.

      The whole commerce between master and slave is a perpetual exercise of the most boisterous passions, the most unremitting despotism on the one part, and degrading submissions on the other. Our children see this, and learn to imitate it; for man is an imitative animal. This quality is the germ of all education in him. From his cradle to his grave he is learning to do what he sees others do. If a parent could find no motive either in his philanthropy or his self-love, for restraining the intemperance of passion toward his slave, it should always be a sufficient one that his child is present. But generally it is not sufficient. The parent storms, the child looks on, catches the lineaments of wrath, puts on the same airs in the circle of smaller slaves, gives a loose to his worst of passions, and thus nursed, educated, and daily exercised in tyranny, cannot but be stamped by it with odious peculiarities. The man must be a prodigy who can retain his manners and morals undepraved by such circumstances.

At a Chamber of Commerce networking breakfast, two of my friends and I were standing in a circle talking. A stranger approached, interrupted our little reunion, and gave each of us her card. She then began talking about herself and her business without a hint of social awareness, or care about her interruption. She even had the tactless gall to ask us for referrals. When she left our small circle, we looked at each other and laughed, “What was that?

Kemmer is not always played by pairs. Pairing seems to be the commonest custom, but in the kemmerhouses of towns and cities, groups may form and intercourse take place promiscuously among the males and females of the group. The furthest extreme from this practice is the custom of vowing kemmering (Karh. oskyommer), which is to all intents and purposes monogamous marriage. It has no legal status, but socially and ethically is an ancient and vigorous institution. The whole structure of the Karhidish Clan-Hearths and Domains is indubitably based upon the institution of monogamous marriage. I am not sure of divorce rules in general; here in Osnoriner there is divorce, but no remarriage after either divorce or the partner’s death: one can only vow kemmering once. Descent of course is reckoned, all over Gethen, from the mother, the “parent in the flesh” (Karh. amha). Incest is permitted, with various restrictions, between siblings, even the full siblings of a vowed-kemmering pair. Siblings are not however allowed to vow kemmering, nor keep kemmering after the birth of a child to one of the pair. Incest between generations is strictly forbidden (In Karhide/Orgoreyn; but is said to be permitted among the tribesmen of Perunter, the Antarctic Continent. This may be slander.). What else have I learned for certain? That seems to sum it up. There is one feature of this anomalous arrangement that might have adaptive value. Since coitus takes place only during the period of fertility, the chance of conception is high, as with all mammals that have an estrous cycle. In harsh conditions where infant mortality is great, a race survival value may be indicated. At present neither infant mortality nor the birthrate runs high in the civilized areas of Gethen. Tinibossol estimates a population of not over 100 million on the Three Continents, and considers it to have been stable for at least a millennium. Ritual and ethical absention and the use of contraceptive drugs seem to have played the major part in maintaining this stability. There are aspects of ambisexuality that we have only glimpsed or guessed at, and which we may never grasp entirely. The kemmer phenomenon fascinates all of us Investigators, of course. It fascinates us, but it rules the Gethenians, dominates them. The structure of their societies, the management of their industry, agriculture, commerce, the size of their settlements, the subjects of their stories, everything is shaped to fit the somer-kemmer cycle. Everybody has his holiday once a month; no one, whatever his position, is obliged or forced to work when in kemmer. No one is barred from the kemmerhouse, however poor or strange. Everything gives way before the recurring torment and festivity of passion. This is easy for us to understand. What is very hard for us to understand is that, four-fifths of the time, these people are not sexually motivated at all. Room is made for sex, plenty of room; but a room, as it were, apart. The society of Gethen, in its daily functioning and in its continuity, is without sex. Consider:

For years, President Obama and his top officials vehemently denounced China for using its surveillance capabilities for economic advantage while insisting that the United States and its allies never do any such thing. The Washington Post quoted an NSA spokesperson saying that the Department of Defense, of which the agency is a part, “ ‘does engage’ in computer network exploitation,” but “does ***not*** engage in economic espionage in any domain, including ‘cyber’ ” [emphatic asterisks in the original]. That the NSA spies for precisely the economic motive it has denied is proven by its own documents. The agency acts for the benefit of what it calls its “customers,” a list that includes not only the White House, the State Department, and the CIA, but also primarily economic agencies, such as the US Trade Representative and the Departments of Agriculture, Treasury, and Commerce:

I have a proper regard for the prosperity of my country: every native of it appropriates to himself some share of the power, or the fame, which, as a nation, it acquires, but I cannot throw off the man so much as to rejoice at our conquests in India. You tell me of immense territories subject to the English: I cannot think of their possessions without being led to inquire by what right they possess them. They came there as traders, bartering the commodities they brought for others which their purchasers could spare; and however great their profits were, they were then equitable. But what title have the subjects of another kingdom to establish an empire in India? to give laws to a country where the inhabitants received them on the terms of friendly commerce? You say they are happier under our regulations than the tyranny of their own petty princes. I must doubt it, from the conduct of those by whom these regulations have been made. They have drained the treasuries of Nabobs, who must fill them by oppressing the industry of their subjects. Nor is this to be wondered at, when we consider the motive upon which those gentlemen do not deny their going to India. The fame of conquest, barbarous as that motive is, is but a secondary consideration: there are certain stations in wealth to which the warriors of the East aspire. It is there, indeed, where the wishes of their friends assign them eminence, where the question of their country is pointed at their return. When shall I see a commander return from India in the pride of honourable poverty? You describe the victories they have gained; they are sullied by the cause in which they fought: you enumerate the spoils of those victories; they are covered with the blood of the vanquished.

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.

Moyn Islam is an entrepreneur, motivational speaker, philanthropist, and co-founder & Chief Executive Officer of BE - an advanced tech company which offers multiple digital-based solutions. Moyn is most known for his successful career on the e-commerce and digital marketing industries, recognized among the top 10 highest earners in the shortest time in the business and is a thriving personality in the digital industry.

Monir Islam is a global motivational speaker, successful personality in the e-commerce and digital marketing industries, and co-founder & Chief Visionary Officer of BE, an advanced tech company which offers multiple digital-based solutions. By combining aspects of human psychology and innovative business strategy, Monir leads a holistic approach in managing the future of business and technology.

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 millions of people find my words to be soothing, cheering, motivating, and healing.

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.

A natural starting point for discussing variations in intelligence and temperament is the psychometric literature. This literature does indeed reveal large group differences, [...] Black children do not perfo in school as if they are as able and motivated as white or Asian children. Black adults do not succeed in science, art, commerce, or the professions as if they were as able and motivated as white or Asian adults. On the whole, blacks encountered in everyday life, in the press, and on television news broadcasts do not behave like whites or Asians. Moreover, evidence of the equal intelligence of the races would presumably exist were the races in fact equal, and be prominently cited by the many social scientists who passionately believe they are. Yet this does not happen. [...] Everyday observation, together with the failure of egalitarians to produce evidence that the races are equal, disconfirms racial parity.

Commerce, promotion of, by ambassadors: It is an ambassador's duty to secure the general welfare of his homeland by advancing its commercial interests. He should strive to open doors to competition from contracts and investments by his country's businesses, but they, and he, must recognize that only they can actually conclude and implement such contracts. In the end, trade rightly goes to those who offer the most attractive product, the best price, the most advantageous financing, and the fastest, most reliable delivery of the goods or services at issue, not to those who invoke political preference. Commerce, selfish spirit of: "The selfish spirit of commerce knows no country; and feels no passion or principle but that of gain." — Thomas Jefferson, 1809 Commerce, source of war: "There was never a war at arms that was not merely the extension of a preceding war of commerce grown fiercer until the weapons of commerce seemed no longer sufficiently deadly." — Hugh S. Johnson, 1935 Communications, secutiry of: "The peacemaker requires secure reporting channels that protect him as well as the parties. Foreign parties are less likely to divulge their thinking on life-and-death security issues if the details of sensitive trades are going to appear in legislative hearings or media reports. In a democracy, there is a natural urge for openness, including full disclosure of other people's business. While respecting that urge, the mediator soon learns that the 'right' to information is most often asserted by those with the strongest motivation to scuttle the negotiation." — Chester A. Crocker, 1992

The whole concept of what a good life ought to look like also changed with the secular revolution. A good life used to mean a life of suffering. Why? Because nearly everyone was suffering so much from lack of decent food, shelter, medicine, and leisure time that the best way to prevent panic was to assert that "your suffering is good for you." So Jesus became a suffering role model. Buddhism cultivated meditative techniques as an escape from worldly suffering. And African American slaves sang of the redemption their protracted pain would bring them in the next life. But the Enlightenment propagated a new (to most people), Humanistic view of a good life. This new view was made possible by new science and technology that made commerce, communication, and existence in general easier. It was motivated by horror at the centuries of religiously inspired mass murder that had terrorized Europe. It was influenced by Epicurus and Lucretius as well as the Roman Cicero and other early human-centered thinkers. And it was expressed in manifold ways by brilliant writers such as Voltaire, Rousseau, Kant, Hume, Jeremy Bentham, and others whose work is now considered among the foundation stones of contemporary Humanist philosophy. But our view was first "canonized" in the Declaration of Independence,most likely by Thomas Jefferson: that all people are equally deserving of an opportunity to pursue happiness and to be free of suffering in this life (rather than be redeemed by it in the next life). My late mentor Sherwin Wine used to say that he knew that his mother had a pre-secular revolution mind-set because she didn't understand how to be "happy." Suffering, she could take. But happiness? Oy! What is there to be so happy about - the world is a mess!

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