Commodities Importance Quotes

I say no to people who prioritize being cool over being good. I say no to misogynists who want to weaponize my body against me. I say no to men who feel entitled to my attention and reverence, who treat everything the light touches as a resource for them to burn. I say no to religious zealots who insist that I am less important than an embryo. I say no to my own instinct to stay quiet. It's a way of kicking down the boundaries that society has set up for women - be compliant, be a caregiver, be quiet - and erecting my own. I will do this; I will not do that. You believe in my subjugation; I don't have to be nice to you. I am busy. My time is not a public commodity.

Capitalism has turned human beings into commodities. To the owner of a restaurant: the cook and a bag of potatoes are equally important.

The import is not the kind of work woman does, but rather the quality of the work she furnishes. She can give suffrage or the ballot no new quality, nor can she receive anything from it that will enhance her own quality. Her development, her freedom, her independence, must come from and through herself. First, by asserting herself as a personality, and not as a sex commodity. Second, by refusing the right to anyone over her body; by refusing to bear children, unless she wants them; by refusing to be a servant to God, the State, society, the husband, the family, etc., by making her life simpler, but deeper and richer. That is, by trying to learn the meaning and substance of life in all its complexities, by freeing herself from the fear of public opinion and public condemnation. Only that, and not the ballot, will set woman free, will maker her a force hitherto unknown in the world, a force for real love, for peace, for harmony; a force of divine fire, of life-giving; a creator of free men and women. from Woman Suffrage- 1910

Anything worthwhile takes time. Maybe that's what time is for: to give meaning to the things we do; to create a context in which we can linger in something until, finally, we have given it something invaluable, something that we can never get back: time. And once we've invested the most precious commodity that we will ever have, it suddenly has meaning and importance. So maybe time is just how we measure meaning. Maybe time is how we best measure love.

the Entrepreneurial Model has less to do with what’s done in a business and more to do with how it’s done. The commodity isn’t what’s important—the way it’s delivered is.

Your health is the most important commodity that you have. Without it, everything will fall apart - relationships, financial wellbeing, career, school, and so on. It is very important to take good care of yourself.

It is true, as we are often reminded, that kindness to animals is among the humbler duties of human charity--though for just that reason among the more easily neglected. And it is true that there will always be enough injustice and human suffering in the world to make the wrongs done to animals seem small and secondary. The answer is that justice is not a finite commodity, nor are kindness and love. Where we find wrongs done to animals, it is no excuse to say that more important wrongs are done to human beings, and let us concentrate on those. A wrong is a wrong, and often the little ones, when they are shrugged off as nothing, spread and do the gravest harm to ourselves and others.

In such condition, there is no place for Industry; because the fruit thereof is uncertain; and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing such things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continual fear, and danger of violent death; And the life of man, solitary, poor, nasty, brutish, and short.

good data organized effectively was the most important commodity for any analyst.

The cult of self dominates our cultural landscape. This cult has within it the classic traits of psychopaths: superficial charm, grandiosity, and self-importance; a need for constant stimulation, a penchant for lying, deception, and manipulation, and the inability to feel remorse or guilt. This is, of course, the ethic promoted by corporations. It is the ethic of unfettered capitalism. It is the misguided belief that personal style and personal advancement, mistaken for individualism, are the same as democratic equality. In fact, personal style, defined by the commodities we buy or consume, has become a compensation for our loss of democratic equality. We have a right, in the cult of the self, to get whatever we desire. We can do anything, even belittle and destroy those around us, including our friends, to make money, to be happy, and to become famous. Once fame and wealth are achieved, they become their own justification, their own morality. How one gets there is irrelevant. Once you get there, those questions are no longer asked.

Evil is not one large entity, but a collection of countless, small depravities brought up from the muck by petty men. Many have traded the enrichment of vision for a gray fog of mediocrity--the fertile inspiration of striving and growth, for mindless stagnation and slow decay--the brave new ground of the attempt, for the timid quagmire of apathy. Many of you have traded freedom not even for a bowl of soup, but worse, for the spoken empty feelings of others who say that you deserve to have a full bowl of soup provided by someone else. Happiness, joy, accomplishment, achievement . . . are not finite commodities, to be divided up. Is a child’s laughter to be divided and allotted? No! Simply make more laughter! Every person’s life is theirs by right. An individual’s life can and must belong only to himself, not to any society or community, or he is then but a slave. No one can deny another person their right to their life, nor seize by force what is produced by someone else, because that is stealing their means to sustain their life. It is treason against mankind to hold a knife to a man’s throat and dictate how he must live his life. No society can be more important than the individuals who compose it, or else you ascribe supreme importance, not to man, but to any notion that strikes the fancy of the society, at a never-ending cost of lives. Reason and reality are the only means to just laws; mindless wishes, if given sovereignty, become deadly masters. Surrendering reason to faith in unreasonable men sanctions their use of force to enslave you--to murder you. You have the power to decide how you will live your life. Those mean, unreasonable little men are but cockroaches, if you say they are. They have no power to control you but that which you grant them!

Not so much because many occupations would not permit of a loving attitude, but because the spirit of a production-centered, commodity-greedy society is such that only the non-conformist can defend himself successfully against it. Those who are seriously concerned with love as the only rational answer to the problem of human existence must, then, arrive at the conclusion that important and radical changes in our social structure are necessary, if love is to become a social and not a highly individualistic, marginal phenomenon.

Friends are the most important commodity in the world. Even a tree needs a friend.

People, remember this: no matter what your training, no matter what your skills, no matter what area you’re in, you are your most important commodity. The most valuable gift you have to offer is you.

I think Jay is in import and export business as his cards say, but he finally found that the second most valuable commodity today is information." "And?" "The most valuable?" "People with information," I suggested.

It's odd how we prioritize the things the things that matter to us. We choose a career or job; we choose a city or place to live. We make so many things important to us, but in all the things we factor in as we craft our futures, we make the people in our lives a commodity of, at best, secondary importance. We would take a job and give up our people rather than choose a tribe and give up the job.

Most importantly, reclaim your time, emotional energy, and self-worth from the reductive logic of capitalism. You are not a commodity.

Welfare bureaucracies claim a professional, political, and financial monopoly over the social imagination, setting standards of what is valuable and what is feasible. This monopoly is at the root of the modernization of poverty. Every simple need to which an institutional answer is found permits the invention of a new class of poor and a new definition of poverty. Once basic needs have been translated by a society into demands for scientifically produced commodities, poverty is defined by standards which the technocrats can change at will. Poverty then refers to those who have fallen behind an advertised ideal of consumption in some important respect.

Asians love schoolgirls in uniforms. They say the Japanese can buy used schoolgirl panties from vending machines. And from shops hidden away in apartment buildings. Burusera shops, they call them. The smell is very important; it adds value to the commodity. I wonder how Marx would have dealt with that?

Yes, I may be considered an enemy of woman; but if I can help her see the light, I shall not complain. The misfortune of woman is not that she is unable to do the work of man, but that she is wasting her life force to outdo him, with a tradition of centuries which has left her physically incapable of keeping pace with him. Oh, I know some have succeeded, but at what cost, at what terrific cost! The import is not the kind of work woman does, but rather the quality of the work she furnishes. She can give suffrage or the ballot no new quality, nor can she receive anything from it that will enhance her own quality. Her development, her freedom, her independence, must come from and through herself. First, by asserting herself as a personality, and not as a sex commodity. Second, by refusing the right to anyone over her body; by refusing to bear children, unless she wants them; by refusing to be a servant to God, the State, society, the husband, the family, etc.; by making her life simpler, but deeper and richer. That is, by trying to learn the meaning and substance of life in all its complexities, by freeing herself from the fear of public opinion and public condemnation. Only that, and not the ballot, will set woman free, will make her a force hitherto unknown in the world, a force for real love, for peace, for harmony; a force of divine fire, of life giving; a creator of free men and women.

What are the things that make adults depressed? The master list is too comprehensive to quantify (plane crashes, unemployment, killer bees, impotence, Stringer Bell's murder, gambling addictions, crib death, the music of Bon Iver, et al.) But whenever people talk about their personal bouts of depression in the abstract, there are two obstructions I hear more than any other. The possibility that one's life is not important, and the mundane predictability of day-to-day existence. Talk to a depressed person (particularly one who's nearing midlife), and one (or both) of these problems will inevitably be described. Since the end of World War II, every generation of American children has been endlessly conditioned to believe that their lives are supposed to be great -- a meaningful life is not just possible, but required. Part of the reason forward-thinking media networks like Twitter succeed is because people want to believe that every immaterial thing they do is pertinent by default; it's interesting because it happened to them, which translates as interesting to all. At the same time, we concede that a compelling life is supposed to be spontaneous and unpredictable-- any artistic depiction of someone who does the same thing every day portrays that character as tragically imprisoned (January Jones on Mad Men, Ron Livingston in Office Space, the lyrics to "Eleanor Rigby," all novels set in affluent suburbs, pretty much every project Sam Mendes has ever conceived, etc.) If you know exactly what's going to happen tomorrow, the voltage of that experience is immediately mitigated. Yet most lives are the same, 95 percent of the time. And most lives aren't extrinsically meaningful, unless you're delusionally self-absorbed or authentically Born Again. So here's where we find the creeping melancholy of modernity: The one thing all people are supposed to inherently deserve- a daily subsistence that's both meaningful and unpredictable-- tends to be an incredibly rare commodity. If it's not already there, we cannot manufacture it.

Well, let's consider the value of the dollar. Ultimately, logically, the dollar has no value at all. It's a piece of paper. It only has value because we say it has value, and because we agree on a system of bartering that maintains that value. Great care is taken to keep the value of the dollar strong. Smart guys in Washington and New York lose sleep over this. And we all watched what happend in Argentina a few years ago. We watched what happened when the value of currency declined rapidly. It's not a good thing. Sex is like that. God is concerned with the value of sex staying high. It's important to a person's health, a family's health, and a society's health. But like anything, sex can be cheapened in our minds, so we don't hold it in high esteem. God doesn't think this is a good thing. Stuff God doesn't think is good is called sin. "What happens when sex is cheaped?" somebody asked. A lot happens. The main thing is there is no sacred physical territory associated with commitment. There can still be emotional territory, but there isn't anything physical, experiential, that a man and a woman have only with each other. Sleeping around does something to the heart, to the mind. It leaves less commodity to spend on a sacred mate. But all of that sounds pretty fluffy. Let me break it down into practical stuff. Women saying no to men, not letting men have sex with them, causes men to step up. If, in order to have sex with them, women demanded you got a job and shaved every day and didn't dress like a dork or sit around playing video games, then all of us would do just that. We all want to have sex, right? ... And this in turn would be good for families, would be good for the communities.

It is not clear who will bring to the Whitehouse those useful commodities of vivid language, a sense of history and most important - a sense of humour, but Johnson himself will provide many other attributes. He is effective precisely because he is so determined, industrious, personal and even humourless, particularly in dealing with Congress. (…) Kennedy had a detached and even donnish willingness to grant a merit in the other fellow’s argument. Johnson is not so inclined to retreat and grants nothing in an argument, not even equal time. Ask not what you have done for Lyndon Johnson, but what you have done for him lately. This may not be the most attractive quality of the new administration but it works. The lovers of style are not too happy with the new administration, but the lovers of substance are not complaining.

the role of managing fictitious commodities places the state inside three of the most important markets; it becomes utterly impossible to sustain market liberalism’s view that the state is “outside” of the economy.

Said another way, the Entrepreneurial Model has less to do with what’s done in a business and more to do with how it’s done. The commodity isn’t what’s important—the way it’s delivered is. When The Entrepreneur creates the model,

Perhaps the grumbler will object on the ground that he considers p a vital commodity, much more important than q, and that therefore the production of p should be expanded and that of q restricted. If this is really the meaning of his criticism, he is at variance with the valuations of the consumers. He throws off his mask and shows his dictatorial aspirations. Production should not be directed by the wishes of the public but by his own despotic discretion.

Happy birthday. Your thirteenth is important. Maybe your first really public day. Your thirteenth is the chance for people to recognize that important things are happening to you. Things have been happening to you for the past half year. You have seven hairs in your left armpit now. Twelve in your right. Hard dangerous spirals of brittle black hair. Crunchy, animal hair. There are now more of the hard curled hairs around your privates than you can count without losing track. Other things. Your voice is rich and scratchy and moves between octaves without any warning. Your face has begun to get shiny when you don’t wash it. And two weeks of a deep and frightening ache this past spring left you with something dropped down from inside: your sack is now full and vulnerable, a commodity to be protected. Hefted and strapped in tight supporters that stripe your buttocks red. You have grown into a new fragility. And dreams. For months there have been dreams like nothing before: moist and busy and distant, full of unyielding curves, frantic pistons, warmth and a great falling; and you have awakened through fluttering lids to a rush and a gush and a toe-curling scalp-snapping jolt of feeling from an inside deeper than you knew you had, spasms of a deep sweet hurt, the streetlights through your window blinds crackling into sharp stars against the black bedroom ceiling, and on you a dense white jam that lisps between legs, trickles and sticks, cools on you, hardens and clears until there is nothing but gnarled knots of pale solid animal hair in the morning shower, and in the wet tangle a clean sweet smell you can’t believe comes from anything you made inside you.

They all come in by themselves" Big Eve told her customers " & nobody is working here as a prostitute against her will." And thus Big Eve regarded her Health Centre as an important local commodity exchange market between those who had some sex to sell & those who wanted to buy it.[MMT]

The effect of pornographic fantasy is to ‘commodify’ the object of desire, and to replace love and its vestigial sacraments with the law of the market. This is the final disenchantment of the human world. When sex becomes a commodity, the most important sanctuary of human ideals becomes a market, and value is reduced to price.

Conditions for statehood would be achieved when the settlers outnumbered the Indigenous population, which in the cases of both the Mexican cession area and the Louisiana Purchase territory required decimation or forced removal of Indigenous populations. In this US system, unique among colonial powers, land became the most important exchange commodity for the accumulation of capital and building of the national treasury. To understand the genocidal policy of the US government, the centrality of land sales in building the economic base of the US wealth and power must be seen. Apologists for US expansionism see the 1787 ordinance not as a reflection of colonialism, but rather as a means of “reconciling the problem of liberty with the problem of empire,” in historian Howard Lamar’s words.

On 22 July 1941 it moved further south in Indochina, even though it realised this would probably provoke a reaction from the US. The official American response was to freeze Japanese assets in America and impose a comprehensive export embargo on American goods to Japan. These goods included the vital commodity oil. Japan depended on imports for than 90% of its oil and more than 3/4 of this imported oil came from the US.

xxx it is not lack of wit or intellect that shallow men crave, it is lack of personality; they desire a woman who will exist only as a shadow to themselves, because this gives them the illusion that they have some importance, that they are more than cattle. Personality is what distinguishes us from each other, what makes each man and woman unique, and to submerge one’s personality is to make one’s self interchangeable, like a mass-produced commodity; xxx

Indeed, already today computers and algorithms are beginning to function as clients in addition to producers. In the stock exchange, for example, algorithms are becoming the most important buyers of bonds, shares and commodities. Similarly in the advertisement business, the most important customer of all is an algorithm: the Google search algorithm. When people design Web pages, they often cater to the taste of the Google search algorithm rather than to the taste of any human being.

The Entrepreneurial Model What does The Entrepreneur see off in the distance that The Technician finds so difficult to see? What exactly is the Entrepreneurial Model? It’s a model of a business that fulfills the perceived needs of a specific segment of customers in an innovative way. The Entrepreneurial Model looks at a business as if it were a product, sitting on a shelf and competing for the customer’s attention against a whole shelf of competing products (or businesses). Said another way, the Entrepreneurial Model has less to do with what’s done in a business and more to do with how it’s done. The commodity isn’t what’s important—the way it’s delivered is. When The Entrepreneur creates the model, he surveys the world and asks: “Where is the opportunity?” Having identified it, he then goes back to the drawing board and constructs a solution to the frustrations he finds among a certain group of customers. A solution in the form of a business that looks and acts in a very specific way, the way the customer needs it to look and act, not The Entrepreneur. “How will my business look to the customer?” The Entrepreneur asks. “How will my business stand out from all the rest?” Thus, the Entrepreneurial Model does not start with a picture of the business to be created but of the customer for whom the business is to be created. It understands that without a clear picture of that customer, no business can succeed. The Technician, on the other hand, looks inwardly, to

What we feel and how we feel is far more important than what we think and how we think. Feeling is the stuff of which our consciousness is made, the atmosphere in which all our thinking and all our conduct is bathed. All the motives which govern and drive our lives are emotional. Love and hate, anger and fear, curiosity and joy are the springs of all that is most noble and most detestable in the history of men and nations. The opening sentence of a sermon is an opportunity. A good introduction arrests me. It handcuffs me and drags me before the sermon, where I stand and hear a Word that makes me both tremble and rejoice. The best sermon introductions also engage the listener immediately. It’s a rare sermon, however, that suffers because of a good introduction. Mysteries beg for answers. People’s natural curiosity will entice them to stay tuned until the puzzle is solved. Any sentence that points out incongruity, contradiction, paradox, or irony will do. Talk about what people care about. Begin writing an introduction by asking, “Will my listeners care about this?” (Not, “Why should they care about this?”) Stepping into the pulpit calmly and scanning the congregation to the count of five can have a remarkable effect on preacher and congregation alike. It is as if you are saying, “I’m about to preach the Word of God. I want all of you settled. I’m not going to begin, in fact, until I have your complete attention.” No sermon is ready for preaching, not ready for writing out, until we can express its theme in a short, pregnant sentence as clear as crystal. The getting of that sentence is the hardest, most exacting, and most fruitful labor of study. We tend to use generalities for compelling reasons. Specifics often take research and extra thought, precious commodities to a pastor. Generalities are safe. We can’t help but use generalities when we can’t remember details of a story or when we want anonymity for someone. Still, the more specific their language, the better speakers communicate. I used to balk at spending a large amount of time on a story, because I wanted to get to the point. Now I realize the story gets the point across better than my declarative statements. Omit needless words. Vigorous writing is concise. A sentence should contain no unnecessary words, a paragraph no unnecessary sentences, for the same reason that a drawing should have no unnecessary lines and a machine no unnecessary parts. This requires not that the writer make all his sentences short, or that he avoid all detail and treat his subjects only in outline, but that every word tell. Limits—that is, form—challenge the mind, forcing creativity. Needless words weaken our offense. Listening to some speakers, you have to sift hundreds of gallons of water to get one speck of gold. If the sermon is so complicated that it needs a summary, its problems run deeper than the conclusion. The last sentence of a sermon already has authority; when the last sentence is Scripture, this is even more true. No matter what our tone or approach, we are wise to craft the conclusion carefully. In fact, given the crisis and opportunity that the conclusion presents—remember, it will likely be people’s lasting memory of the message—it’s probably a good practice to write out the conclusion, regardless of how much of the rest of the sermon is written. It is you who preaches Christ. And you will preach Christ a little differently than any other preacher. Not to do so is to deny your God-given uniqueness. Aim for clarity first. Beauty and eloquence should be added to make things even more clear, not more impressive. I’ll have not praise nor time for those who suppose that writing comes by some divine gift, some madness, some overflow of feeling. I’m especially grim on Christians who enter the field blithely unprepared and literarily innocent of any hard work—as though the substance of their message forgives the failure of its form.

To most women, affection symbolizes security, protection, comfort, and approval, vitally important commodities in their eyes. When a husband shows his wife affection, he sends the following messages: · I care about you. · You are important to me, and I don't want anything to happen to you. · I'm concerned about the problems you face and I'll try to help you overcome them. A hug can say any and all of the above. Men need to understand how strongly women need these affirmations. For the typical wife, there can hardly be enough of them.

used to produce more robots, and so on. These corporations can grow and expand to the far reaches of the galaxy, and all they need are robots and computers – they don’t need humans even to buy their products. Indeed, already today computers and algorithms are beginning to function as clients in addition to producers. In the stock exchange, for example, algorithms are becoming the most important buyers of bonds, shares and commodities. Similarly in the advertisement business, the most important customer of all is an algorithm: the Google search algorithm.

But privatisation has another important function in the neoliberal world view, and that's to assist wage suppression. If you're a private company, you've got one overriding obligation, and it's not to your workers, to your country or your community - it's to make a profit, in order to return it in dividends to your shareholders. That's it. And the means to increase that rate of return to its greatest possible margin is cutting the cost of your operation. You do this by increasing your productivity, expanding your market, raising prices on your offered commodities, and by reducing the wages and conditions of the people who work for you.

The Tea Party movement and other libertarians have convinced millions of Americans that they have to answer to no authority but themselves. Many in our culture have come to define freedom to mean the liberty to do whatever one wants as long as it is within the bounds of the law. In a consumer-driven society, we as individuals have become empowered like never before. The wild growth of capitalism in the United States means that everything is a commodity—something to satisfy our every want and desire. We have been created for something more than this. Yet we continue to deride any quest for the common good as something akin to socialism or anti-Americanism.

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

What is both striking and revealing, for our present purposes, is how in Roman jurisprudence the logic of war – which dictates that enemies are interchangeable, and if they surrendered they could either be killed or rendered ‘socially dead’, sold as commodities – and, therefore, the potential for arbitrary violence was inserted into the most intimate sphere of social relations, including the relations of care that made domestic life possible. Thinking back to examples like the ‘capturing societies’ of Amazonia or the process by which dynastic power took root in ancient Egypt, we can begin to see how important that particular nexus of violence and care has been. Rome took the entanglement to new extremes, and its legacy still shapes our basic concepts of social structure.

They contend, in their frenzy, that Cuba exports revolutions. There is room for the idea in their commercial, sleepless and pawnbroker minds, that revolutions can be bought or sold, rented, loaned, exported or imported as one more commodity. Ignorant of the objective laws which rule the development of human society, they believe that their monopolist, capitalist and semi-feudal regimes are eternal. Educated in their own reactionary ideology - a mixture of superstition, ignorance, subjectivism, pragmatism and other aberrations of the mind - they hold an image of the world and of the march of history which accords with their exploiting class interests. They presume that revolutions are born or die in the brains of individuals or by virtue of divine laws, and that the gods are on their side.

First among the authors that Rousseau had in mind was Thomas Hobbes (1588–1679), who had presented a very different picture: Hereby it is manifest, that during the time men live without a common power to keep them all in awe, they are in that condition which is called war; and such a war as is of every man against every man. . . . In such condition there is no place for industry, because the fruit thereof is uncertain: and consequently no culture of the earth; no navigation, nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving and removing such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.

Jesus’ way is a way of great personal cost and even greater personal pleasure. It is an economy of joy and pain existing in a life lived according to the values and priorities of Jesus. Self is no longer the most important commodity. Living in the wisdom and compassion of the true Way, the life of the Nazarene, is in itself a death of sorts. It is a daily ritual of surrender to the here and now of self-interest. In order to live like this, we must model ourselves after the Christ, pursuing relationships, compassion, and even reckless self-endangerment as a sacrifice to this person, this Way. Jesus’ way embraces this cost as a means of living in the pleasure of the kingdom of heaven. It is what pastor and writer/translator Eugene Peterson refers to as the “pilgrimage” of obedience to Jesus.1 It is a journey, it is a trail, it is a way. It is the only Way.

Most kinds of power require a substantial sacrifice by whoever wants the power. There is an apprenticeship, a discipline lasting many years. Whatever kind of power you want. President of the company. Black belt in karate. Spiritual guru. Whatever it is you seek, you have to put in the time, the practice, the effort. You must give up a lot to get it. It has to be very important to you. And once you have attained it, it is your power. It can’t be given away: it resides in you. It is literally the result of your discipline. “Now, what is interesting about this process is that, by the time someone has acquired the ability to kill with his bare hands, he has also matured to the point where he won’t use it unwisely. So that kind of power has a built-in control. The discipline of getting the power changes you so that you won’t abuse it. “But scientific power is like inherited wealth: attained without discipline. You read what others have done, and you take the next step. You can do it very young. You can make progress very fast. There is no discipline lasting many decades. There is no mastery: old scientists are ignored. There is no humility before nature. There is only a get-rich-quick, make-a-name-for-yourself-fast philosophy. Cheat, lie, falsify—it doesn’t matter. Not to you, or to your colleagues. No one will criticize you. No one has any standards. They are all trying to do the same thing: to do something big, and do it fast. “And because you can stand on the shoulders of giants, you can accomplish something quickly. You don’t even know exactly what you have done, but already you have reported it, patented it, and sold it. And the buyer will have even less discipline than you. The buyer simply purchases the power, like any commodity. The buyer doesn’t even conceive that any discipline might be necessary.

According to the current view, the maintenance of sound monetary conditions is only possible with a 'credit balance of payments'. The confutation of this and related objections is implicit in the Quantity Theory and in Gresham's Law. The Quantity Theory shows that money can never permanently flow abroad from a country in which only metallic money is used (the 'purely metallic currency' of the Currency Principle). The tightness in the domestic market called forth by the efflux of part of the stock of money reduces the prices of commodities, and so restricts importation and encourages exportation, until there is once more enough money at home. The precious metals which perform the function of money are distributed among individuals, and consequently among separate countries, according to the extent and intensity of the demand of each for money. State intervention to assure to the community the necessary quantity of money by regulating its international nlovements is supererogatory.

The political forces arrayed on the side of capital have always wanted to treat labor as a commodity, driving down costs and demanding the freedom to move production to countries with the lowest wages. They have tried to prevent workers from forming unions and look for opportunities to break unions once they are formed. They have also tried to prevent governments from regulating working hours and conditions, imposing minimum wages or mandating family leave. On the other side, the workers have organized into unions, braving numerous bloody confrontations, in order to be able to bargain collectively for better wages and working conditions, and over the years have won a number of important concessions, such as laws that prohibit child labor and provide for a regulated work week, safer working conditions and so on. The heyday of this era was in the 1950s, when an assembly-line autoworker in Detroit was able to earn enough to afford a house and a car, raise a family and then retire comfortably. That era is now over.

As holders of money, labourers are free to buy as they please, and they have to be treated as consumers with autonomous tastes and preferences. We should not make light of this (Grundrisse, p. 283). Situations frequently arise in which labourers can and do exercise choice, and the manner in which they do so has important implications. And even if, as is usually the case, they are locked into buying only those commodities capitalists are prepared to sell, at prices capitalists dictate, the illusion of freedom of choice in the market plays a very important ideological role. It provides fertile soil for theories of consumer sovereignty as well as for that particular interpretation of poverty that puts the blame fairly and squarely upon the victim for failure to budget for survival properly. There are, in addition, abundant opportunities here for various secondary forms of exploitation (landlords, retail merchants, savings institutions), which may again divert attention from what Marx considered to be the central form of exploitation in production.

The fifth vital sign” was a “concept, not a guide for pain assessment,” one report read. Along with the pain number scale, a doctor ought to ask numerous questions about a patient’s pain history, the pain’s location, severity, impact on daily life, as well as the patient’s family history, substance abuse, psychological issues, and so on. In fact, pain was really not a vital sign, after all, for unlike the four real vital signs it cannot be measured objectively and with exactitude. The National Pharmaceutical Council advised that “the manner in which information is elicited from the patient is important. Ideally, the clinician should afford ample time, let the patient tell the story in his or her own words, and ask open-ended questions.” Time was the key. Chronic-pain patients took more time than most to diagnose. Problem was doctors had less time. Just as patient rights were emphasized and surveys were circulating asking them to judge their doctors’ performance, patients were in fact losing their most precious medical commodity: time with their doctors.

But there are nevertheless three conclusions that seem to follow from our critical examination of the possibilities of inflationary policy. In the first place, all the aims of inflationism can be secured by other sorts of intervention in economic affairs, and secured better, and without undesirable incidental effects. If it is desired to relieve debtors, moratoria may be declared or the obligation to repay loans may be removed altogether; if it is desired to encourage exportation, export premiums may be granted; if it is desired to render importation more difficult, simple prohibition may be resorted to, or import duties levied. All these measures permit discrimination between classes of people, branches of production, and districts, and this is impossible for an inflationary policy. Inflation benefits all debtors, including the rich, and injures all creditors, including the poor; adjustment of the burden of debts by special legislation allows of differentiation. Inflation encourages the exportation of all commodities and hinders all importation; premiums, duties, and prohibitions can be employed discriminatorily.

Since the institution of slavery was so important to the economic development of America, it had a profound impact in shaping the social-political-legal structure of the nation. Land and slaves were the chief forms of private property, property was wealth and the voice of wealth made the law and determined politics. In the service of this system, human beings were reduced to propertyless property. Black men, the creators of the wealth of the New World, were stripped of all human and civil rights. And this degradation was sanctioned and protected by institutions of government, all for one purpose: to produce commodities for sale at a profit, which in turn would be privately appropriated. It seems to be a fact of life that human beings cannot continue to do wrong without eventually reaching out for some rationalization to clothe their acts in the garments of righteousness. And so, with the growth of slavery, men had to convince themselves that a system which was so economically profitable was morally justifiable. The attempt to give moral sanction to a profitable system gave birth to the doctrine of white supremacy.

There is a specific variant of the principle of the guaranteed income which, although not likely to be accepted at present, constitutes an important principle. I am referring to the principle that the minimal requirements for a dignified life are not obtained on a cash basis, but as free commodities and services which do not require payment. We have accepted this principle for elementary schooling, nor does anyone have to pay for the air he or she breathes. One could begin to extend this principle to all higher education, which could be completely free, with a stipend for every student, making it possible for him to enjoy free access to education. We could also extend the principle in another direction, namely, have basic commodities free, beginning perhaps with free bread and free transportation. Eventually it could be extended to all commodities inasmuch as they constitute the minimum material basis for a dignified life. Needless to add, this vision is utopian as far as its realization in the near future is concerned. But it is rational, both economically and psychologically, for a much more advanced state of society.

In itself all publicity disturbs a man’s natural equilibrium. In normal circumstances your name means no more than the band on a cigar—a means of recognition, an outward object of little importance that is only loosely linked to the real subject, the Self. But in the case of success that name, so to speak, swells to a larger dimension. It frees itself from the man who bears it and becomes a power, a force, something independent, a commodity, capital. And then, with a violent backlash, it turns in on its bearer as a force that begins to influence, dominate and change him. Happy, self-confident natures unconsciously start identifying themselves with the influence they exert. A title, a position, a medal or decoration, and the publicity that now goes with their names can enhance their self-confidence, tempting them to feel that special recognition is their right in contemporary society and their country, and they instinctively puff themselves up to make themselves personally influential in the outside world. However, a man who naturally distrusts himself tends to feel that outward success of any kind makes it his duty, in what to him is a difficult situation, to change as little as possible.

The misfortune of woman is not that she is unable to do the work of man, but that she is wasting her life force to outdo him, with a tradition of centuries which has left her physically incapable of keeping pace with him. Oh, I know some have succeeded, but at what cost, at what terrific cost! The import is not the kind of work woman does, but rather the quality of the work she furnishes. She can give suffrage or the ballot no new quality, nor can she receive anything from it that will enhance her own quality. Her development, her freedom, her independence, must come from and through herself. First, by asserting herself as a personality, and not as a sex commodity. Second, by refusing the right to anyone over her body; by refusing to bear children, unless she wants them; by refusing to be a servant to God, the State, society, the husband, the family, etc.; by making her life simpler, but deeper and richer. That is, by trying to learn the meaning and substance of life in all its complexities, by freeing herself from the fear of public opinion and public condemnation. Only that, and not the ballot, will set woman free, will make her a force hitherto unknown in the world, a force for real love, for peace, for harmony; a force of divine fire, of life giving; a creator of free men and women.

To oversee all the details yourself in person; to be at once pilot and captain, and owner and underwriter; to buy and sell and keep the accounts; to read every letter received, and write or read every letter sent; to superintend the discharge of imports night and day; to be upon many parts of the coast almost at the same time—often the richest freight will be discharged upon a Jersey shore;—to be your own telegraph, unweariedly sweeping the horizon, speaking all passing vessels bound coastwise; to keep up a steady despatch of commodities, for the supply of such a distant and exorbitant market; to keep yourself informed of the state of the markets, prospects of war and peace everywhere, and anticipate the tendencies of trade and civilization—taking advantage of the results of all exploring expeditions, using new passages and all improvements in navigation;—charts to be studied, the position of reefs and new lights and buoys to be ascertained, and ever, and ever, the logarithmic tables to be corrected, for by the error of some calculator the vessel often splits upon a rock that should have reached a friendly pier—there is the untold fate of La Prouse;—universal science to be kept pace with, studying the lives of all great discoverers and navigators, great adventurers and merchants, from Hanno and the Phoenicians down to our day; in fine, account of stock to be taken from time to time, to know how you stand.

When we talk about finding or having found our soul mate (if we do), we do not believe ourselves to be immersed in the capitalist economy. But this is an even more important terrain for capitalism than the convenience store where we buy a soda and candy bar or the stock exchange floor where companies are financed. The idea of the soul mate plays a crucial role in the promulgation of consumption. If I believe that a perfect commodity exists in the romantic field, this changes my relationship to all commodities. Commodities become more attractive insofar as each one stands in for the perfect partner. Though a hammer at the hardware store most likely cannot function as my soul mate, I will find more pleasure in purchasing it with the idea of an ideal commodity informing the purchase, and this is what the soul mate provides. That is to say, the idea of the soul mate underwrites all consumption within the capitalist universe. The soul mate is the commodity in the form of the subject’s complement. This is why the idea of the soul mate has such importance for capitalism. The subject experiences itself as lacking whenever it desires, and no object can fill this lack. But the promise of the soul mate is the promise of completion, an object that would complement the lacking subject perfectly and thereby ameliorate its lack. No such complement exists outside of ideological fantasies, but capitalism requires subjects who invest themselves in such fantasies.

In order to grasp the meaning of this liberal program we need to imagine a world order in which liberalism is supreme. Either all the states in it are liberal, or enough are so that when united they are able to repulse an attack of militarist aggressors. In this liberal world, or liberal part of the world, there is private property in the means of production. The working of the market is not hampered by government interference. There are no trade barriers; men can live and work where they want. Frontiers are drawn on the maps but they do not hinder the migrations of men and shipping of commodities. Natives do not enjoy rights that are denied to aliens. Governments and their servants restrict their activities to the protection of life, health, and property against fraudulent or violent aggression. They do not discriminate against foreigners. The courts are independent and effectively protect everybody against the encroachments of officialdom. Everyone is permitted to say, to write, and to print what he likes. Education is not subject to government interference. Governments are like night-watchmen whom the citizens have entrusted with the task of handling the police power. The men in office are regarded as mortal men, not as superhuman beings or as paternal authorities who have the right and duty to hold the people in tutelage. Governments do not have the power to dictate to the citizens what language they must use in their daily speech or in what language they must bring up and educate their children. Administrative organs and tribunals are bound to use each man’s language in dealing with him, provided this language is spoken in the district by a reasonable number of residents. In such a world it makes no difference where the frontiers of a country are drawn. Nobody has a special material interest in enlarging the territory of the state in which he lives; nobody suffers loss if a part of this area is separated from the state. It is also immaterial whether all parts of the state’s territory are in direct geographical connection, or whether they are separated by a piece of land belonging to another state. It is of no economic importance whether the country has a frontage on the ocean or not. In such a world the people of every village or district could decide by plebiscite to which state they wanted to belong. There would be no more wars because there would be no incentive for aggression. War would not pay. Armies and navies would be superfluous. Policemen would suffice for the fight against crime. In such a world the state is not a metaphysical entity but simply the producer of security and peace. It is the night-watchman, as Lassalle contemptuously dubbed it. But it fulfills this task in a satisfactory way. The citizen’s sleep is not disturbed, bombs do not destroy his home, and if somebody knocks at his door late at night it is certainly neither the Gestapo nor the O.G.P.U. The reality in which we have to live differs very much from this perfect world of ideal liberalism. But this is due only to the fact that men have rejected liberalism for etatism.

In the Middle Ages, sugar was a rare luxury in Europe. It was imported from the Middle East at prohibitive prices and used sparingly as a secret ingredient in delicacies and snake-oil medicines. After large sugar plantations were established in America, ever-increasing amounts of sugar began to reach Europe. The price of sugar dropped and Europe developed an insatiable sweet tooth. Entrepreneurs met this need by producing huge quantities of sweets: cakes, cookies, chocolate, candy, and sweetened beverages such as cocoa, coffee and tea. The annual sugar intake of the average Englishman rose from near zero in the early seventeenth century to around eighteen pounds in the early nineteenth century. However, growing cane and extracting its sugar was a labour-intensive business. Few people wanted to work long hours in malaria-infested sugar fields under a tropical sun. Contract labourers would have produced a commodity too expensive for mass consumption. Sensitive to market forces, and greedy for profits and economic growth, European plantation owners switched to slaves. From the sixteenth to the nineteenth centuries, about 10 million African slaves were imported to America. About 70 per cent of them worked on the sugar plantations. Labour conditions were abominable. Most slaves lived a short and miserable life, and millions more died during wars waged to capture slaves or during the long voyage from inner Africa to the shores of America. All this so that Europeans could enjoy their sweet tea and candy – and sugar barons could enjoy huge profits. The slave trade was not

The labour of some of the most respectable orders in the society is, like that of menial servants, unproductive of any value, and does not fix or realize itself in any permanent subject, or vendible commodity, which endures after that labour is past, and for which an equal quantity of labour could afterwards be procured. The sovereign, for example, with all the officers both of justice and war who serve under him, the whole army and navy, are unproductive labourers. They are the servants of the public, and are maintained by a part of the annual produce of the industry of other people. Their service, how honourable, how useful, or how necessary soever, produces nothing for which an equal quantity of service can afterwards be procured. The protection, security, and defence, of the commonwealth, the effect of their labour this year, will not purchase its protection, security, and defence, for the year to come. In the same class must be ranked, some both of the gravest and most important, and some of the most frivolous professions; churchmen, lawyers, physicians, men of letters of all kinds; players, buffoons, musicians, opera-singers, opera-dancers, etc. The labour of the meanest of these has a certain value, regulated by the very same principles which regulate that of every other sort of labour; and that of the noblest and most useful, produces nothing which could afterwards purchase or procure an equal quantity of labour. Like the declamation of the actor, the harangue of the orator, or the tune of the musician, the work of all of them perishes in the very instant of its production.

Most kinds of power require a substantial sacrifice by whoever wants the power. There is an apprenticeship, a discipline lasting many years. Whatever kind of power you want. President of the company. Black belt in karate. Spiritual guru. Whatever it is you seek, you have to put in the time, the practice, the effort. You must give up a lot to get it. It has to be very important to you. And once you have attained it, it’s your power. It can't be given away: it resides in you. It is literally the result of your discipline. Now what is interesting about this process is that, by the time someone has acquired the ability to kill with his bare hands, he has also matured to the point where he won't use it unwisely. So that kind of power has a built-in control. The discipline of getting the you so that you won't abuse it. But scientific power is like inherited wealth: attained without discipline. You read what others have done, and you take the next step. You can do it very young. You can make progress very fast. There is no discipline lasting many decades. There is no mastery: old scientists are ignored. There is no humility before nature. There is only a get-rich-quick, make-a-name-for-yourself-fast philosophy. Cheat, lie, falsify--it doesn't matter. Not to you, or to your colleagues. No one will criticize you. No one has any standards. They all trying to do the same thing: to do something big, and do it fast. "And because you can stand on the shoulders of giants, you can accomplish something quickly. Yon don't even-know exactly what you have done, but already you have reported it; patented it, and sold it. And the buyer will have even less discipline than you. The buyer simply purchases the power, like any commodity. The buyer doesn’t even conceive that any discipline might be necessary.

We came to the city because we wished to live haphazardly, to reach for only the least realistic of our desires, and to see if we could not learn what our failures had to teach, and not, when we came to live, discover that we had never died. We wanted to dig deep and suck out all the marrow of life, to be overworked and reduced to our last wit. And if our bosses proved mean, why then we’d evoke their whole and genuine meanness afterward over vodka cranberries and small batch bourbons. And if our drinking companions proved to be sublime then we would stagger home at dawn over the Old City cobblestones, into hot showers and clean shirts, and press onward until dusk fell again. For the rest of the world, it seemed to us, had somewhat hastily concluded that it was the chief end of man to thank God it was Friday and pray that Netflix would never forsake them. Still we lived frantically, like hummingbirds; though our HR departments told us that our commitments were valuable and our feedback was appreciated, our raises would be held back another year. Like gnats we pestered Management— who didn’t know how to use the Internet, whose only use for us was to set up Facebook accounts so they could spy on their children, or to sync their iPhones to their Outlooks, or to explain what tweets were and more importantly, why— which even we didn’t know. Retire! we wanted to shout. We ha Get out of the way with your big thumbs and your senior moments and your nostalgia for 1976! We hated them; we wanted them to love us. We wanted to be them; we wanted to never, ever become them. Complexity, complexity, complexity! We said let our affairs be endless and convoluted; let our bank accounts be overdrawn and our benefits be reduced. Take our Social Security contributions and let it go bankrupt. We’d been bankrupt since we’d left home: we’d secure our own society. Retirement was an afterlife we didn’t believe in and that we expected yesterday. Instead of three meals a day, we’d drink coffee for breakfast and scavenge from empty conference rooms for lunch. We had plans for dinner. We’d go out and buy gummy pad thai and throat-scorching chicken vindaloo and bento boxes in chintzy, dark restaurants that were always about to go out of business. Those who were a little flush would cover those who were a little short, and we would promise them coffees in repayment. We still owed someone for a movie ticket last summer; they hadn’t forgotten. Complexity, complexity. In holiday seasons we gave each other spider plants in badly decoupaged pots and scarves we’d just learned how to knit and cuff links purchased with employee discounts. We followed the instructions on food and wine Web sites, but our soufflés sank and our baked bries burned and our basil ice creams froze solid. We called our mothers to get recipes for old favorites, but they never came out the same. We missed our families; we were sad to be rid of them. Why shouldn’t we live with such hurry and waste of life? We were determined to be starved before we were hungry. We were determined to be starved before we were hungry. We were determined to decrypt our neighbors’ Wi-Fi passwords and to never turn on the air-conditioning. We vowed to fall in love: headboard-clutching, desperate-texting, hearts-in-esophagi love. On the subways and at the park and on our fire escapes and in the break rooms, we turned pages, resolved to get to the ends of whatever we were reading. A couple of minutes were the day’s most valuable commodity. If only we could make more time, more money, more patience; have better sex, better coffee, boots that didn’t leak, umbrellas that didn’t involute at the slightest gust of wind. We were determined to make stupid bets. We were determined to be promoted or else to set the building on fire on our way out. We were determined to be out of our minds.

After dinner Karamenaios would drop in. We had about fifty words with which to make lingual currency. We didn't even need that many, as I soon discovered. There are a thousand ways of talking and words don't help if the spirit is absent. Karamenaios and I were eager to talk. lt made little difference to me whether we talked about the war or about knives and forks. Sometimes we discovered that a word or phrase which we had been using for days, he in English or I in Greek, meant something entirely different than we had thought it to mean. It made no difference. We understood one another even with the wrong words. I could learn five new words in an evening and forget six or eight during my sleep. The important thing was the warm handclasp, the light in the eyes, the grapes which we devoured in common, the glass we raised to our lips in sign of friendship. Now and then I would get excited and, using a melange of English, Greek, German, French, Choctaw, Eskimo, Swahili or any other tongue I felt would serve the purpose, using the chair, the table, the spoon, the lamp, the bread knife, I would enact for him a fragment of my life in New York, Paris, London, Chula Vista, Canarsie, Hackensack or in some place I had never been or some place I had been in a dream or when lying asleep on the operating table. Sometimes I felt so good, so versatile and acrobatic, that I would stand on the table and sing in some unknown language or hop from the table to the commode and from the commode to the staircase or swing from the rafters, anything to entertain him, keep him amused, make him roll from side to side with laughter. I was considered an old man in the village because of my bald pate and fringe of white hair. Nobody had ever seen an old man cut up the way I did. "The old man is going for a swim," they would say. "The old man is taking the boat out." Always "the old man." If a storm came up and they knew I was out in the middle of the pond they would send someone out to see that "the old man" got in safely. If I decided to take a jaunt through the hills Karamenaios would offer to accompany me so that no harm would come to me. If I got stranded somewhere I had only to announce that I was an American and at once a dozen hands were ready to help me.

The tendency to want what has been banned and therefore to presume that it is more worthwhile is not limited to such commodities as laundry soap. In fact, the tendency is not limited to commodities at all but extends to restrictions on information. In an age when the ability to acquire, store, and manage information is becoming increasingly the determinant of wealth and power, it is important to understand how we typically react to attempts to censor or otherwise constrain our access to information. Although much data exist on our reactions to various kinds of potentially censorable material—media violence, pornography, radical political rhetoric—there is surprisingly little evidence as to our reactions to the act of censoring them. Fortunately, the results of the few studies that have been done on the topic are highly consistent. Almost invariably, our response to the banning of information is a greater desire to receive that information and a more favorable attitude toward it than before the ban.112 The intriguing thing about the effects of censoring information is not that audience members want to have the information more than they did before; that seems natural. Rather, it is that they come to believe in the information more, even though they haven’t received it. For example, when University of North Carolina students learned that a speech opposing coed dorms on campus would be banned, they became more opposed to the idea of coed dorms. Thus, without ever hearing the speech, they became more sympathetic to its argument. This raises the worrisome possibility that especially clever individuals holding a weak or unpopular position can get us to agree with that position by arranging to have their message restricted. The irony is that for such people—members of fringe political groups, for example—the most effective strategy may not be to publicize their unpopular views, but to get those views officially censored and then to publicize the censorship. Perhaps the authors of this country’s Constitution were acting as much as sophisticated social psychologists as staunch civil libertarians when they wrote the remarkably permissive free-speech provision of the First Amendment. By refusing to restrain freedom of speech, they may have been attempting to minimize the chance that new political notions would win support via the irrational course of psychological reactance.

some small counting house on the coast, in some Salem harbor, will be fixture enough. You will export such articles as the country affords, purely native products, much ice and pine timber and a little granite, always in native bottoms. These will be good ventures. To oversee all the details yourself in person; to be at once pilot and captain, and owner and underwriter; to buy and sell and keep the accounts; to read every letter received, and write or read every letter sent; to superintend the discharge of imports night and day; to be upon many parts of the coast almost at the same time—often the richest freight will be discharged upon a Jersey shore;—to be your own telegraph, unweariedly sweeping the horizon, speaking all passing vessels bound coastwise; to keep up a steady despatch of commodities, for the supply of such a distant and exorbitant market; to keep yourself informed of the state of the markets, prospects of war and peace everywhere, and anticipate the tendencies of trade and civilization—taking advantage of the results of all exploring expeditions, using new passages and all improvements in navigation;—charts to be studied, the position of reefs and new lights and buoys to be ascertained, and ever, and ever, the logarithmic tables to be corrected, for by the error of some calculator the vessel often splits upon a rock that should have reached a friendly pier—there is the untold fate of La Prouse;—universal science to be kept pace with, studying the lives of all great discoverers and navigators, great adventurers and merchants, from Hanno and the Phoenicians down to our day; in fine, account of stock to be taken from time to time, to know how you stand. It is a labor to task the faculties of a man—such problems of profit and loss, of interest, of tare and tret, and gauging of all kinds in it, as demand a universal knowledge. I have thought that Walden Pond would be a good place for business, not solely on account of the railroad and the ice trade; it offers advantages which it may not be good policy to divulge; it is a good port and a good foundation. No Neva marshes to be filled; though you must everywhere build on piles of your own driving. It is said that a flood-tide, with a westerly wind, and ice in the Neva, would sweep St. Petersburg from the face of the earth. As this business was to be entered into without the usual capital, it may not be easy to conjecture where those means, that will still be indispensable to every such undertaking, were to be obtained.

Happiness is not a commodity we can buy with money and we are often searching in many ways and real meaning to be happy is make the world happy with many of our actions and thoughts, Happiness continues to be most important factor we chase very often like a mirage however never forget it is very near to us, Just try Dr.T.V.Rao MD

It did not matter how much or what a person owned or had, for without self-respect, a person had nothing. It was the most important and precious commodity in the world, and Robert knew that only one person could give that to him. Himself.

Despite its origins as a cultural item from Tang China enjoyed by only a handful of people, Japanese tea spread gradually but surely to become an important part of the historical record. Several centuries later, by the early 1400s, many commoners were enjoying tea, cultivation was more intensive, the market came to the fore as a means of exchanging the beverage, and most notably, the tea plant originally imported from China lost its exotic appeal and became nativized to Japan. City folk would have been familiar with the cries of street tea peddlers. “A bowl for a coin (ippuku issen)!” they would shout, hoping to entice potential customers to try their particular concoctions. Tea went on to become a daily fact of life for all the inhabitants of the archipelago. For this reason, it serves as a lens through which to view the development of Japanese society over the ages.

He recognized that horses represented a prized commodity for military leaders, so he began to import horses from an area west and southwest of the Amanus Mountains called Kue and Muṣri (1 Kgs. 10:28).  The latter area appears as Miṣraim in the Hebrew text, which is the Hebrew name for Egypt, but Egypt makes little sense in this context.  Kue and Muṣri form a standard word pair in Assyrian records and are neighboring regions (May, 1984, 136). 

There is simply no proof that warfare in small-scale societies was a rarer or less serious undertaking than among civilized societies. In general, warfare in prestate societies was both frequent and important. If anything, peace was a scarcer commodity for members of bands, tribes, and chiefdoms than for the average citizen of a civilized state.

As some of my Canadian friends have told me: “There is no such thing as bad weather; just the wrong clothes.” This is particularly important in a commodity business: The slowest impala in the herd is the one that gets eaten, and you can’t run fast when you are busy thinking about things you can’t impact.

Maybe that's what time is for: to give meaning to the things we do; to create a context in which we can linger in something until, finally, we have given it something invaluable, something that we can never get back: time. And once we've invested the most precious commodity that we will ever have, it suddenly has meaning and importance. So maybe time is just how we measure meaning. Maybe time is how we best measure love.

The point is, whenever you offer your time, you give away a chunk of your life, and time is a hugely valuable commodity. Is it worth your time? Shouldn’t you spend your time doing something you judge more important?

The greatest change was the increasing importance of commodities to Russia’s leading businessmen, not only oil but also aluminum, nickel, and steel.

When the Europeans conquered America, they opened gold and silver mines and established sugar, tobacco and cotton plantations. These mines and plantations became the mainstay of American production and export. The sugar plantations were particularly important. In the Middle Ages, sugar was a rare luxury in Europe. It was imported from the Middle East at prohibitive prices and used sparingly as a secret ingredient in delicacies and snake-oil medicines. After large sugar plantations were established in America, ever-increasing amounts of sugar began to reach Europe. The price of sugar dropped and Europe developed an insatiable sweet tooth. Entrepreneurs met this need by producing huge quantities of sweets: cakes, cookies, chocolate, candy, and sweetened beverages such as cocoa, coffee and tea. The annual sugar intake of the average Englishman rose from near zero in the early seventeenth century to around eight kilograms in the early nineteenth century. However, growing cane and extracting its sugar was a labour-intensive business. Few people wanted to work long hours in malaria-infested sugar fields under a tropical sun. Contract labourers would have produced a commodity too expensive for mass consumption. Sensitive to market forces, and greedy for profits and economic growth, European plantation owners switched to slaves.

In such condition there is no place for industry, because the fruit thereof is uncertain: and consequently no culture of the earth; no navigation nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving and removing such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and, which is worst of all, continual fear and danger of violent death; and the life of man solitary, poor, nasty, brutish, and short. —Thomas Hobbes, in Leviathan, on what happens to human beings during a state of war

Emerson insists that “the eye is filled with seeing.” He went on to suggest the main uses of natural history. The study of natural history is first of all healthy, leading to an outdoor life. Second, it is useful, to farmers and to others; it furnishes us with our commodities. Third, and of more importance to Emerson, science delights the mind. “It needs only to have the eye informed,” he said, “to make everything we see, every plant, every spider, every moss, every patch of mould upon the bark of a tree, give us the idea of fitness, as much as the order and accommodation of the most ingeniously packed dressing box.”8

Self-Respect is about knowing that nothing is more important than your dignity. It’s about not letting others get away with treating you horribly. If you are being treated like you are a nobody then even the highest amount of money you get in the job won’t change the fact that in the eyes of your employer, you are a commodity, not a person. If you are always being belittled, insulted or abused, whether emotionally or physically by someone who says they love you, then no matter what they claim, the truth is in their eyes you are nothing more than a toy over which they think they have complete power. Do you really think you can be happy in such kind of a life, where your very existence becomes that of a thing, not an individual? Take a stand, let people know you have had enough and you will not let them use you anymore. Once you develop a backbone, not only will you start respecting yourself, others will start giving you the respect you deserve as well.

Hereby it is manifest that during the time men live without a common power to keep them all in awe, they are in that condition which is called war; and such a war is of every man against every man . . . In such condition there is no place for industry, because the fruit thereof is uncertain: and consequently no culture of the earth; no navigation, nor use of the commodities that may be imported by sea; no commodious building; no instruments of moving and removing such things as require much force; no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.

Most of us live as if we have an infinite amount of time to do all the things we know we must do to live a full and rewarding life. And so we procrastinate and put the achievement of our dreams on hold while we tend to those daily emergencies that fill up our days. This is a certain recipe for a life of regret. Commit yourself to managing your time more effectively. Develop a keen sense of awareness about how important your time really is. Don’t let people waste this most precious of commodities, and invest it only in those activities that truly count.

In revenue growth, ironically, quantity trumps quality. The more customers and prospects hear from you, the more they will buy. It doesn't have to be amazing material, only helpful material. Helpful is more than good enough. Helpful is a rare commodity. The important thing is that people hear from you a lot, not perfectly.

Paul had often told her that humanity's most precious commodity was time--"Not love," he had explained, "not because it's less important, but because you can run out of time, while love can be endlessly replenished.

The warming of the oceans will not only cause sea levels to rise, but will also raise groundwater tables. Imagine the dramatic input of faeces from flooded sewer systems into groundwater — our most important drinking water resource. In combination with elevated atmospheric and sea surface water temperatures, the spreading of disease will speed up. Add this to the warning of hydrologists: clean drinking water will soon be a very limited commodity.

quality, but for most investors these are commodity plays: bulkers = China raw material imports; tankers = oil contango.

Paul follows precisely the same strategy in dealing with the problem of eating food sacrificed to idols. Meat was a precious and rare commodity in an ancient city. Most people could not afford to buy it in the market. The main time they would eat meat would be at a sacrificial festival provided either by the city or more often by a wealthy individual who paid for the festival and its expenses out of his own pocket in return for the honor he and his family would then gain. The sacrifices would be made, some of the materials would be burned for the god, some would be given to the priests or other officials of the cult, and then the rest would be distributed to the people for their own feasting with their families and friends. But of course, any participation in these activities was precisely what Jews and early Christians considered idolatry. The poor Christians at Corinth would have had to attend a sacrificial setting in order to eat meat, and it would have been meat that had been sacrificed to a deity. The more “superstitious” Christians, no doubt, probably believed that the god, perhaps in the form of a “demon,” could have “possessed” the meat, and that by eating it, they could endanger themselves with demonic possession. They did believe, in at least some contexts and in some sense, that when they ate the “body and blood” of Christ in the Lord’s Supper, they were ingesting Christ himself. Why wouldn’t a similar process take place if they ate the sacrificial foods of Apollo or Aphrodite, two of the most important and powerful gods of Corinth? Even meat sold in a marketplace likely would have come from some kind of sacrificial practice. The officials or priests who were given portions of the sacrificed animal—often choice portions—had the liberty of making a bit of money by selling their portions to a butcher, who would then process the meat and resell it to people. In other words, unless one were rich enough to buy an animal and have it butchered and prepared, one could scarcely avoid eating meat that had been part of a sacrifice. The poor could hardly do so if they ate meat at all.

It tells us that it is the Entrepreneurial Perspective that says it’s not the commodity or the work itself that is important. What’s important is the business: how it looks, how it acts, how it does what it is intended to do.

A 2009 World Bank report on Arab food security warned, “Arab countries are very vulnerable to fluctuations in international commodity markets because they are heavily dependent on imported food. Arab countries are the largest importers of cereal in the world. Most import at least 50 percent of the food calories they consume.”13

Revelation Chapter 18 details the many goods which are sold through the Daughter of Babylon’s ports. The lengthy list appears in Revelation 18:11-13. Take any one of those goods listed by John two thousand years ago and ask this question: is any other nation the center for world trade in those commodities, except for the United States? Where else does one find exchanges as important as the New York Stock Exchange, the American Stock Exchange, the New York Mercantile Exchange, the New York Cotton Exchange, the Chicago Board of Trade, the Chicago Mercantile Exchange and numerous other exchanges for currency, coffee, sugar, tea, cocoa, soybeans, oats, wheat, cattle, hogs, lumber, diamonds, iron, ivory, marble, spices, cosmetics, steel, tin, zinc, rubber, etc. Those exchanges, through which the world’s commerce is passed daily, are all located in one country. They’re not in Iraq, nor in Rome.

CUSTOMER USE DATA WORKSHEET FULL TIME: ___ WKS: ____ MOS: _____ PER YEAR PRIMARY SLEEPING (Yours) QUEEN: ____ TWINS: ___      NO PREFERENCE: ______ OTHER SLEEPING AREAS NEEDED (Specify # adults or children) __________________________________ EATING ACCOMMODATIONS – BOOTH OR DINETTE: ___ TABLE & CHAIRS: _____ BATH PREFERENCE – WALK THROUGH: ____ SIDE BATH: _____ PRIVATE COMMODE: ______ FULL HOOK-UP CAMPING: _______% TIME   OR SELF CONTAINED _______% TIME (This helps to determine holding tank, fresh water, and generator needs.) STORAGE NEEDS (both inside and out - i.e. golf clubs, fishing poles, clothes, pots & pans etc.): _________________________________ _________________________________   EQUIPMENT REQUIREMENTS (air conditioner, generator, satellite dish, TVs, TV antenna, CD, DVD, Washer/Dryer, Leveling Jacks, etc.) _________________________________ _________________________________ _________________________________ _________________________________ _________________________________ SPECIAL NEEDS (Handicap requirements etc.) __________________________________ __________________________________ __________________________________ DISLIKES (be honest, this is very important, i.e. center kitchen, split bath, corner bed, fabric colors, wood trim): _______________________________ _______________________________ _______________________________ PRICE RANGE DESIRED: FROM $_________    TO $___________ TRADE IN INFORMATION (Brand/Model/Year): _________________________________ MILES: _______ENG. ______ LENGTH: _____ OPTIONS ON UNIT: ____________________________________ ____________________________________ ____________________________________ ____________________________________ BALANCE OWED: _________ LENDER: ___________ ACCT #: ___________________________________

Copper comes a cropper The general rout in commodity prices spread to copper, knocking the share prices of some big mining companies. The price of copper has fallen by 12% since the start of this year. One reason is that China, the biggest importer, has produced a string of weak data.

Paul had often told her that humanity’s most precious commodity was time—“Not love,” he had emphasized, “not because it’s less important, but because you can run out of time, while love can be endlessly replenished”—

One of the most important axioms is that as the quantity of any commodity, for instance plain food, which a man has to consume increases, so the utility or benefit from the last portion used decreases in degree.

Robots can now milk cows. Oil prices have fallen globally, meaning both the petro-states and those indirectly propped up by them are weakened. At the same time, slower growth in China has lately shrunk its voracious appetite for African, Australian, and Latin American commodities. China accounted for more than a third of global growth in recent years, and its growth engine multiplied the growth of many of the countries that exported raw materials to Beijing. That has slowed. China’s total debt has grown from roughly 150 percent of its GDP in 2007 to around 240 percent today—a massive increase in one decade that is dampening its growth and its imports and shrinking China’s wallet for foreign aid and investment in African and Latin American commodity-exporting countries. In

bulk n. 1 [mass noun] the mass or size of something large: residents jump up and down on their rubbish to reduce its bulk. large size or shape: he moved quickly in spite of his bulk. [count noun] a large mass or shape. [as modifier] large in quantity: bulk orders of over 100 copies. roughage in food: potatoes supply energy, essential protein, and bulk. cargo in an unpackaged mass such as grain or oil. [PRINTING] the thickness of paper or a book. 2 (the bulk of) the greater part of something: the bulk of the traffic had passed. v. [with obj.] 1 treat (a product) so that its quantity appears greater than it is: traders were bulking up their flour with chalk. [no obj.] (bulk up) build up flesh and muscle, typically in training for sporting events. 2 combine (shares or commodities for sale): your shares will be bulked with others and sold at the best prices available. bulk large be or seem to be of great importance: territorial questions bulked large in diplomatic relations. in bulk 1 (of goods) in large quantities and generally at a reduced price: retail multiples buy in bulk. 2 (of a cargo or commodity) not packaged; loose. Middle English: the senses ‘cargo as a whole’ and ‘heap, large quantity’ (the earliest recorded) are probably from Old Norse búlki ‘cargo’; other senses arose perhaps by alteration of obsolete bouk ‘belly, body’. bulk buying

The importation of mass-produced manufactured products in exchange for African primary commodities not only undermined indigenous craft manufacturing, but left Africans in an unequal trading relationship with the industrial world. Indeed, the terms of trade laid down in west Africa during this period were to prevail, little altered, through the colonial period and even into the twenty-first century.

Le discours méritocratique et entrepreneurial apparaît bien souvent comme une façon commode pour les gagnants du système économique actuel de justifier n’importe quel niveau d’inégalité, sans même avoir à les examiner, et de stigmatiser les perdants pour leur manque de mérite, de vertu et de diligence.

It is true that there will always be enough injustice and human suffering in this world to make the wrongs done to animals seem small and secondary. The answer is that justice is not a finite commodity, nor our kindness and love. Where we find wrongs done to animals, it is no excuse to say that more important wrongs are done to human beings, and lt us concentrate on those. A wrong is a wrong, and often the little ones, when they are shrugged off as nothing, spread and do the greatest harm to ourselves and others. I believe that this is happening in our treatment of animals.

it’s not the commodity or the work itself that is important. What’s important is the business: how it looks, how it acts, how it does what it is intended to do.

The reasons for the steep economic decline were numerous. The collapse of the Soviet economy not only disrupted economic ties between different republics but also spelled the end to procurement for the ex-Soviet military. Ukraine, home to a highly developed military-industrial complex, suffered disproportionately in this regard. Unlike Russia, Ukraine had no oil and gas revenues to soften the blow. Moreover, the Ukrainian metallurgical complex—the industrial sector that survived the crash and provided most of the funds for the Ukrainian budget—depended entirely on Russian natural gas supplies and had to pay ever increasing prices for that precious commodity. But by far the most important reason for the economic decline was the Ukrainian government’s delaying of badly needed economic reforms and continuing to subsidize money-losing state enterprises by issuing credits and printing more money. Runaway inflation, which reached a staggering 2,500 percent in 1992, set the seal on the rapid economic decline.

It is true that there will always be enough injustice and human suffering in this world to make the wrongs done to animals seem small and secondary. The answer is that justice is not a finite commodity, nor are kindness and love. Where we find wrongs done to animals, it is no excuse to say that more important wrongs are done to human beings, and let us concentrate on those. A wrong is a wrong, and often the little ones, when they are shrugged off as nothing, spread and do the greatest harm to ourselves and others. I believe that this is happening in our treatment of animals.

love is not a commodity that can be bought in a store, it is happiness filled with insomnia, but it is not a wallet filled with bills of money; if you are looking for your love (a major with money, thoughtful, packaged conformist and necessarily unprincipled) - everything in vain; love is not expected, you cannot buy it; yes, you will be well-fed, well-groomed, but happiness and love are a privilege, this is a reward, this is exclusively for the elite; and how wonderful and cool it is when you understand this and do not compromise in a relationship; and yes , I will add, perhaps most importantly, love does not live where it is boring or fun according to the schedule