Commodity Futures Live Quotes

There is so much noise on the Internet, with would-be prophets daily haranguing their audience and megalomaniacs trying to push bizarre ideas, that eventually people will cherish a new commodity: wisdom.

Seen from that future time, when every commodity the human mind could imagine would flow from the industrial horn of plenty in dizzy abundance, this would seem a scanty, shoddy, cramped moment indeed, choked with shadows, redeemed only by what it caused to be created. Seen from plenty, now would be hard to imagine. It would seem not quite real, an absurd time when, for no apparent reason, human beings went without things easily within the power of humanity to supply and lives did not flower as it was obvious they could.

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.

To pin the future of blockchain on any one currency, let alone the initial one, means limiting blockchain potential; a potential that once scaled promises to have an unequaled impact on our day-to-day lives. And that really is the stuff of stars.

Industrial capitalism transformed nature’s raw materials into commodities, and surveillance capitalism lays its claims to the stuff of human nature for a new commodity invention. Now it is human nature that is scraped, torn, and taken for another century’s market project. It is obscene to suppose that this harm can be reduced to the obvious fact that users receive no fee for the raw material they supply. That critique is a feat of misdirection that would use a pricing mechanism to institutionalize and therefore legitimate the extraction of human behavior for manufacturing and sale. It ignores the key point that the essence of the exploitation here is the rendering of our lives as behavioral data for the sake of others’ improved control of us. The remarkable questions here concern the facts that our lives are rendered as behavioral data in the first place; that ignorance is a condition of this ubiquitous rendition; that decision rights vanish before one even knows that there is a decision to make; that there are consequences to this diminishment of rights that we can neither see nor foretell; that there is no exit, no voice, and no loyalty, only helplessness, resignation, and psychic numbing; and that encryption is the only positive action left to discuss when we sit around the dinner table and casually ponder how to hide from the forces that hide from us.

In our society, wisdom is hard to come by. As Isaac Asimov once said, “The saddest aspect of society right now is that science gathers knowledge faster than society gathers wisdom.” Unlike information, it cannot be dispensed via blogs and Internet chatter. Since we are drowning in an ocean of information, the most precious commodity in modern society is wisdom. Without wisdom and insight, we are left to drift aimlessly and without purpose, with an empty, hollow feeling after the novelty of unlimited information wears off.

I have argued that this sort of thinking is problematic in at least two regards: First, the notion that nonhuman animals do not have an interest in continued existence—that they do not have an interest in their lives—involves relying on a speciesist concept of what sort of self-awareness matters morally. I have argued that every sentient being necessarily has an interest in continued existence—every sentient being values her or his life—and that to say that only those animals (human animals) who have a particular sort of self-awareness have an interest in not being treated as commodities begs the fundamental moral question. Even if, as some maintain, nonhuman animals live in an “eternal present”—and I think that is empirically not the case at the very least for most of the nonhumans we routinely exploit who do have memories of the past and a sense of the future—they have, in each moment, an interest in continuing to exist. To say that this does not count morally is simply speciesist. Second, even if animals do not have an interest in continuing to live and only have interests in not suffering, the notion that, as a practical matter, we will ever be able to accord those interests the morally required weight is simply fantasy. The notion that we property owners are ever going to accord any sort of significant weight to the interests of property in not suffering is simply unrealistic. Is it possible in theory? Yes. Is it possible as a matter of practicality in the real world. Absolutely not. Welfarists often talk about treating “farmed animals” in the way that we treat dogs and cats whom we love and regard as members of our family. Does anyone really think that is practically possible? The fact that we would not think of eating our dogs and cats is some indication that it is not.

However, the production and distribution of commodities is entirely unorganized so that everybody must live in fear of being eliminated from the economic cycle, in this way suffering for the want of everything. Furthermore, people living in different countries kill each other at irregular time intervals, so that also for this reason any one who thinks about the future must live in fear and terror.

The gifts we received from the dead: those were the world's only genuine gifts. All other things in the world were commodities. The dead were, by definition, those who gave to us without reward. And, especially: our dead gave to us, the living, within a dead context. Their gifts to us were not just abjectly generous, but archaic and profoundly confusing. Whenever we disciplined ourselves, in some vague hope of benefiting posterity, in some ambition to create a better future beyond our own moment in time, then we were doing something beyond a rational analysis. Those in that future could never see us with our own eyes: they would see us only with the eyes that we ourselves gave to them. Never our own eyes: always with their own. And the future's eyes always saw the truths of the past as blinkered, backward, halting. Superstition.

Authentic and sustainable solidarity efforts must be premises on this broader understanding of why Black lives matter, why they have not mattered historically, and why they still do not matter today as they should. Centralizing Black communities in the current moment is how genuine solidarity begins. South Asian, Arab, and Muslim activists have been a careful not to co-opt or expand this premise by applying it to their communities - by stating “All Lives Matter” or “South Asian Lives Matter,” for example. This stems from the knowledge that when Black lives actually matter, when Black people are not seen as disposable commodities, then all lives will truly matter. In other words, when Black people, who are at the bottom of America’s divisive racial ladder, are free, it will be impossible for systems and policies to engage in discrimination and racism against other communities of color.

Sung was a land which was famous far and wide, simply because it was so often and so richly insulted. However, there was one visitor, more excitable than most, who developed a positive passion for criticizing the place. Unfortunately, the pursuit of this hobby soon lead him to take leave of the truth. This unkind traveler once claimed that the king of Sung, the notable Skan Askander, was a derelict glutton with a monster for a son and a slug for a daughter. This was unkind to the daughter. While she was no great beauty, she was definitely not a slug. After all, slugs do not have arms and legs - and besides, slugs do not grow to that size. There was a grain of truth in the traveler's statement, in as much as the son was a regrettable young man. However, soon afterwards, the son was accidentally drowned when he made the mistake of falling into a swamp with his hands and feet tied together and a knife sticking out of his back. This tragedy did not encourage the traveler to extend his sympathies to the family. Instead, he invented fresh accusations. This wayfarer, an ignorant tourist if ever there was one, claimed that the king had leprosy. This was false. The king merely had a well-developed case of boils. The man with the evil mouth was guilty of a further malignant slander when he stated that King Skan Askander was a cannibal. This was untrue. While it must be admitted that the king once ate one of his wives, he did not do it intentionally; the whole disgraceful episode was the fault of the chef, who was a drunkard, and who was subsequently severely reprimanded. .The question of the governance, and indeed, the very existence of the 'kingdom of Sung' is one that is worth pursuing in detail, before dealing with the traveler's other allegations. It is true that there was a king, his being Skan Askander, and that some of his ancestors had been absolute rulers of considerable power. It is also true that the king's chief swineherd, who doubled as royal cartographer, drew bold, confident maps proclaiming that borders of the realm. Furthermore, the king could pass laws, sign death warrants, issue currency, declare war or amuse himself by inventing new taxes. And what he could do, he did. "We are a king who knows how to be king," said the king. And certainly, anyone wishing to dispute his right to use of the imperial 'we' would have had to contend with the fact that there was enough of him, in girth, bulk, and substance, to provide the makings of four or five ordinary people, flesh, bones and all. He was an imposing figure, "very imposing", one of his brides is alleged to have said, shortly before the accident in which she suffocated. "We live in a palace," said the king. "Not in a tent like Khmar, the chief milkmaid of Tameran, or in a draughty pile of stones like Comedo of Estar." . . .From Prince Comedo came the following tart rejoinder: "Unlike yours, my floors are not made of milk-white marble. However, unlike yours, my floors are not knee-deep in pigsh*t." . . .Receiving that Note, Skan Askander placed it by his commode, where it would be handy for future royal use. Much later, and to his great surprise, he received a communication from the Lord Emperor Khmar, the undisputed master of most of the continent of Tameran. The fact that Sung had come to the attention of Khmar was, to say the least, ominous. Khmar had this to say: "Your words have been reported. In due course, they will be remembered against you." The king of Sung, terrified, endured the sudden onset of an attack of diarrhea that had nothing to do with the figs he had been eating. His latest bride, seeing his acute distress, made the most of her opportunity, and vigorously counselled him to commit suicide. Knowing Khmar's reputation, he was tempted - but finally, to her great disappointment, declined. Nevertheless, he lived in fear; he had no way of knowing that he was simply the victim of one of Khmar's little jokes.

The ownership of land is not natural. The American savage, ranging through forests who game and timber are the common benefits of all his kind, fails to comprehend it. The nomad traversing the desert does not ask to whom belong the shifting sands that extend around him as far as the horizon. The Caledonian shepherd leads his flock to graze wherever a patch of nutritious greenness shows amidst the heather. All of these recognise authority. They are not anarchists. They have chieftains and overlords to whom they are as romantically devoted as any European subject might be to a monarch. Nor do they hold as the first Christians did, that all land should be held in common. Rather, they do not consider it as a thing that can be parceled out. “We are not so innocent. When humanity first understood that a man’s strength could create good to be marketed, that a woman’s beauty was itself a commodity for trade, then slavery was born. So since Adam learnt to force the earth to feed him, fertile ground has become too profitable to be left in peace. “This vital stuff that lives beneath our feet is a treasury of all times. The past: it is packed with metals and sparkling stones, riches made by the work of aeons. The future: it contains seeds and eggs: tight-packed promises which will unfurl into wonders more fantastical than ever jeweller dreamed of -- the scuttling centipede, the many-branched tree whose roots, fumbling down into darkness, are as large and cunningly shaped as the boughs that toss in light. The present: it teems. At barely a spade’s depth the mouldy-warp travels beneath my feet: who can imagine what may live a fathom down? We cannot know for certain that the fables of serpents curving around roots of mighty trees, or of dragons guarding treasure in perpetual darkness, are without factual reality. “How can any man own a thing so volatile and so rich? Yet we followers of Cain have made of our world a great carpet, whose pieces can be lopped off and traded as though it were inert as tufted wool.

Learning to meditate helped too. When the Beatles visited India in 1968 to study Transcendental Meditation at the ashram of Maharishi Mahesh Yogi, I was curious to learn it, so I did. I loved it. Meditation has benefited me hugely throughout my life because it produces a calm open-mindedness that allows me to think more clearly and creatively. I majored in finance in college because of my love for the markets and because that major had no foreign language requirement—so it allowed me to learn what I was interested in, both inside and outside class. I learned a lot about commodity futures from a very interesting classmate, a Vietnam veteran quite a bit older than me. Commodities were attractive because they could be traded with very low margin requirements, meaning I could leverage the limited amount of money I had to invest. If I could make winning decisions, which I planned to do, I could borrow more to make more. Stock, bond, and currency futures didn’t exist back then. Commodity futures were strictly real commodities like corn, soybeans, cattle, and hogs. So those were the markets I started to trade and learn about. My college years coincided with the era of free love, mind-expanding drug experimentation, and rejection of traditional authority. Living through it had a lasting effect on me and many other members of my generation. For example, it deeply impacted Steve Jobs, whom I came to empathize with and admire. Like me, he took up meditation and wasn’t interested in being taught as much as he loved visualizing and building out amazing new things. The times we lived in taught us both to question established ways of doing things—an attitude he demonstrated superbly in Apple’s iconic “1984” and “Here’s to the Crazy Ones,” which were ad campaigns that spoke to me. For the country as a whole, those were difficult years. As the draft expanded and the numbers of young men coming home in body bags soared, the Vietnam War split the country. There was a lottery based on birthdates to determine the order of those who would be drafted. I remember listening to the lottery on the radio while playing pool with my friends. It was estimated that the first 160 or so birthdays called would be drafted, though they read off all 366 dates. My birthday was forty-eighth.

What is certain is that the immutable classes, the nobility, the clergy, the bourgeoisie, the people, had loftier souls at that time. You can prove it: society has done nothing but deteriorate in the four centuries separating us from the Middle Ages. "True, a baron then was usually a formidable brute. He was a drunken and lecherous bandit, a sanguinary and boisterous tyrant, but he was a child in mind and spirit. The Church bullied him, and to deliver the Holy Sepulchre he sacrificed his wealth, abandoned home, wife, and children, and accepted unconscionable fatigues, extraordinary sufferings, unheard-of dangers. "By pious heroism he redeemed the baseness of his morals. The race has since become moderate. It has reduced, sometimes even done away with, its instincts of carnage and rape, but it has replaced them by the monomania of business, the passion for lucre. It has done worse. It has sunk to such a state of abjectness as to be attracted by the doings of the lowest of the low. ...cupidity was repressed by the confessor, and the tradesman, just like the labourer, was maintained by the corporations, which denounced overcharging and fraud, saw that decried merchandise was destroyed, and fixed a fair price and a high standard of excellence for commodities. Trades and professions were handed down from father to son. The corporations assured work and pay. People were not, as now, subject to the fluctuations of the market and the merciless capitalistic exploitation. Great fortunes did not exist and everybody had enough to live on. Sure of the future, unhurried, they created marvels of art, whose secret remains for ever lost. "All the artisans who passed the three degrees of apprentice, journeyman, and master, developed subtlety and became veritable artists. They ennobled the simplest of iron work, the commonest faience, the most ordinary chests and coffers. Those corporations, putting themselves under the patronage of Saints—whose images, frequently besought, figured on their banners—preserved through the centuries the honest existence of the humble and notably raised the spiritual level of the people whom they protected. ...The bourgeoise has taken the place forfeited by a wastrel nobility which now subsists only to set ignoble fashions and whose sole contribution to our 'civilization' is the establishment of gluttonous dining clubs, so-called gymnastic societies, and pari-mutuel associations. Today the business man has but these aims, to exploit the working man, manufacture shoddy, lie about the quality of merchandise, and give short weight. ...There is one word in the mouths of all. Progress. Progress of whom? Progress of what? For this miserable century hasn't invented anything great. "It has constructed nothing and destroyed everything...

Grieving for their future, men and women often took their own lives. Others died when they could not maintain the feverish pace of the march. While the mortality rate of slaves during the Second Middle Passage never approached that of the transatlantic transfer, it surpassed the death rate of those who remained in the seaboard states. Over time some of the hazards of the long march abated, as slave traders - intent on the safe delivery of a valuable commodity - standardized their routes and relied more on flatboats, steamboats, and eventually railroads for transportation. The largest traders established 'jails,' where slaves could be warehoused, inspected, rehabilitated if necessary, and auctioned, sometimes to minor traders who served as middlemen in the expanding transcontinental enterprise. But while the rationalization of the slave trade may have reduced the slaves' mortality rate, it did nothing to mitigate the essential brutality or the profound alienation that accompanied separation from the physical and social moorings of home and family. ... [T]he Second Middle Passage was extraordinarily lonely, debilitating, and dispiriting. Capturing the mournful character of one southward marching coffle, an observer characterized it as 'a procession of men, women, and children resembling that of a funeral.' Indeed, with men and women dying on the march or being sold and resold, slaves became not merely commodified but cut off from nearly every human attachment. Surrendering to despair, many deportees had difficulties establishing friendships or even maintaining old ones. After a while, some simply resigned themselves to their fate, turned inward, and became reclusive, trying to protect a shred of humanity in a circumstance that denied it. Others exhibited a sort of manic glee, singing loudly and laughing conspicuously to compensate for the sad fate that had befallen them. Yet others fell into a deep depression and determined to march no further. Charles Ball, like others caught in the tide, 'longed to die, and escape from the bonds of my tormentors.' But many who survived the transcontinental trek formed strong bonds of friendships akin to those forged by shipmates on the voyage across the Atlantic. Indeed, the Second Middle Passage itself became a site for remaking African-American society. Mutual trust became a basis of resistance, which began almost simultaneously with the long march. Waiting for their first opportunity and calculating their chances carefully, a few slaves broke free and turned on their enslavers. Murder and mayhem made the Second Middle Passage almost as dangerous for traders as it was for slaves, which was why the men were chained tightly and guarded closely.

I would come to appreciate that food is sacred, not a commodity, that life is a blessing, not a chore — and that the Earth is My Home, not a resource! People in my generation and in those to come, are paying for this shortsightedness of “What Was In.

The women I interviewed seemingly “opted out” of what Rachel, whom I cited earlier, called “the enormous experiment of engaging in capitalism.” Their choice to leave the workplace can be seen, as some of them suggested, as a resistance to neoliberal capitalism—to its exclusive valorization of the sphere of commodity production and the toxic competitive work cultures on which it depends. Their embrace of full-time motherhood can be understood as an attempt to shift priorities and to put care before competition. It is seemingly removed from the demands of advanced capitalism and the public sphere of work that they left, but which their government promotes and their husbands—mostly in high-powered, high-income jobs—occupy. Yet, as a consequence of heading home—a choice that was in part imposed by the pressures of advanced capitalism—women have become heads of their home who run their families as small enterprises, and endorse “intensive mothering”72 as a means of trying to ensure the invincible middle-class future and security of their children. In rechanneling their professional skills and competitive spirit through their children, and taking on the role of family CEO, these women may be reproducing what many found so brutal in the workplace. They have reproduced neoliberalism in the sense that their children have become human capital—investing in them is a way of increasing good returns in the future.73 In the words of Sara, the former senior financial director, “And the competition lives on, it’s just in a totally different guise.”" (from "Heading Home: Motherhood, Work, and the Failed Promise of Equality" by Shani Orgad)

Despite arguments against speculation and its place in the commodity markets that shape our economy—and, therefore, our lives—without it, producers and users of commodities would have a difficult time facilitating transactions. Thanks to speculators, there is always a buyer for every seller and a seller for every buyer. Without them and the liquidity they provide, hedgers would likely be forced to endure much larger bid/ask spreads and, in theory, price volatility. Consumers would also suffer in the absence of speculators simply because producers would be forced to pass on their increased costs to allow for favorable profit margins.

Civilization on Earth planet was equated with selfishness and greed; those people who lived in a civilized state exploited those who did not. There were shortages of vital commodities on Earth planet, and the people in the civilized nations were able to monopolize those commodities by reason of their greater economic strength. This imbalance appeared to be at the root of the disputes.

applies even to businesses that you might think of as boring or commodity-based. Michael Hanna (the mattress guy) talked with me about selling a mattress to a family with an infant and then seeing them return two years later with their three-year-old, who now needed to upgrade to her first bed. This kind of story, which Michael tries to communicate frequently,

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly.

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly.

In our case, we live in a National Security State that is committed to perpetual war, in a consumerism that reduces everything and everyone to a commodity. As a consequence, children become statistics for sales reports, military recruitment, prison population, and debt. It is, among us, all about subordinating the future of children to the success of market ideology wherein the money and power flow to the top of the pyramid while increasing numbers of children are left behind.

Introduction Convenience stores have always played an important role in our daily lives, providing quick access to everyday essentials. However, in recent years, Monkey Mart has emerged as a leader in reimagining what a modern convenience store can be. By combining cutting-edge technology, sustainability, and an exceptional customer experience, Monkey Mart is setting the standard for the future of convenience shopping. What Sets Monkey Mart Apart? While traditional convenience stores focus on speed and accessibility, Monkey Mart offers more than just the basics. The store integrates innovative technology, making the shopping experience not only faster but also more enjoyable and efficient. With mobile apps, self-checkout systems, and personalized recommendations, Monkey Mart is transforming the way we shop for essentials. Tech-Savvy Shopping Experience In today’s fast-paced world, time is a precious commodity. Monkey Mart leverages technology to streamline the shopping experience. Customers can use their smartphones for contactless shopping, pre-order products, and navigate the store easily. The introduction of smart checkouts allows you to avoid long lines, making shopping quick and effortless. Commitment to Sustainability Sustainability is at the core of Monkey Mart’s operations. The store is dedicated to minimizing its environmental impact by incorporating energy-efficient lighting, reducing waste, and sourcing sustainable products. Whether it’s offering reusable shopping bags or ensuring that products are responsibly sourced, Monkey Mart is aligning with the growing demand for eco-friendly practices in retail. Why It’s the Future of Convenience Stores The combination of technology and sustainability positions Monkey Mart as the model for future convenience stores. With the ability to personalize the shopping experience and reduce its carbon footprint, Monkey Mart is redefining what it means to shop for essentials. This forward-thinking approach to retail ensures that the brand is not just keeping up with trends but setting them. Conclusion Monkey Mart is leading the way in the future of convenience shopping. By embracing technology and sustainability, it offers an unparalleled shopping experience that meets the needs of today’s fast-paced, environmentally conscious consumers.

The word "moral" must be repeated—not as rhetoric to match the claims of reaction but as the felt spiritual underpinnings of a new social vision. It must be repeated not as part of a patronizing sermon but as a living practice that people incorporate into their personal lives and their communities. The vacuity and triviality of life today must be filled precisely by those visionary ideals that sustain the human side of life as well as its material side, or else the coordinates by which the future should be guided will totally disappear in that commodity-oriented world we call the "marketplace of ideas." The more serious indecency of this "marketplace" is that these ideals will be turned into objects—mere commodities—that will lack even the value of things we need to sustain us. They will become the mere ornaments needed to garnish an inherently anti-human and anti-ecological society that threatens to undermine moral integrity as such and the simple social amenities that foster human intercourse.

It was the genius of Orseolo to fully understand that Venice's growth, perhaps its very survival, lay far beyond the waters of the lagoon. He had already obtained favorable trading agreements with Constantinople, and, to the disgust of militant Christendom, he dispatched ambassadors to the four corners of the Mediterranean to strike similar agreements with the Islamic world. The future for Venice lay in Alexandria, Syria, Constantinople, and the Barbary Coast of North Africa, where wealthier, more advanced societies promised spices, silk, cotton, and glass — luxurious commodities that the city was ideally placed to sell on into northern Italy and central Europe. The problem for Venetian sailors was that the voyage down the Adriatic was terribly unsafe. The city's home waters, the Gulf of Venice, lay within its power, but the central Adriatic was risky to navigate, as it was patrolled by Croat pirates. Since the eighth century these Slav settlers from the upper Balkans had established themselves on its eastern, Dalmatian shores. This was a terrain made for maritime robbery. From island lairs and coastal creeks, the shallow-draft Croat ships could dart out and snatch merchant traffic passing down the strait. Venice had been conducting a running fight with these pirates for 150 years. The contest had yielded little but defeat and humiliation. One doge had been killed leading a punitive expedition; thereafter the Venetians had opted to pay craven tribute for free passage to the open seas. The Croats were now seeking to extend their influence to the old Roman towns farther up the coast. Orseolo brought to this problem a clear strategic vision that would form the cornerstone of Venetian policy for all the centuries that the Republic lived. The Adriatic must provide free passage for Venetian ships, otherwise they would be forever bottled up. The doge ordered that there would be no more tribute and prepared a substantial fleet to command obedience.

As a matter of fact, mental activities of this kind can now be done far more efficiently by machines than by men—so much so that in a not too distant future the human brain may be an obsolete mechanism for logical calculation. Already the human computer is widely displaced by mechanical and electrical computers of far greater speed and efficiency. If, then, man’s principal asset and value is his brain and his ability to calculate, he will become an unsaleable commodity in an era when the mechanical operation of reasoning can be done more effectively by machines.1 Already man uses innumerable gadgets to displace the work done by bodily organs in the animals, and it would surely be in line with this tendency to externalize the reasoning functions of the brain—and thus hand over the government of life to electromagnetic monsters. In other words, the interests and goals of rationality are not those of man as a whole organism. If we are to continue to live for the future, and to make the chief work of the mind prediction and calculation, man must eventually become a parasitic appendage to a mass of clockwork.

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