Debtor Quotes

His debtors always assumed he'd demand their firstborn. Like I'm fucking Rumpelstiltskin? What would Lothaire do with countless squalling babes? Raise them in a kennel?

In friendship we are all debtors. We all owe each other for a thousand small kindnesses, for little moments of grace in the chaos.

The ideas of debtor and creditor as to what constitutes a good time never coincide.

I Choose Love... No occasion justifies hatred; no injustice warrants bitterness. I choose love. Today I will love God and what God loves. I Choose Joy... I will invite my God to be the God of circumstance. I will refuse the temptation to be cynical. I will refuse to see people as anything less than human beings, created by God. I will refuse to see any problem as anything less than an opportunity to see God. I Choose Peace... I will live forgiven. I will forgive so I may live. I Choose Patience... I will overlook the inconveniences of the world. Instead of cursing the one who takes my place, I'll invite him to do so, Rather complain that the wait is to long, I will thank God for a moment to pray. Instead of clenching my fist at new assignments, I will face them with joy and courage. I Choose Kindness... I will be kind to the poor, for they are alone. Kind to the rich, for they are afraid. And kind to the unkind, for that is how God has treated me. I Choose Goodness... I will go without a dollar before I take a dishonest one. I will be overlooked before I will boast. I will confess before I accuse. I choose goodness. I Choose Faithfulness... Today I will keep my promises. My debtors will not regret their trust. My friends will not question my word. And my family will not question my love. I Choose Gentleness... Nothing is won by force. I choose to be gentle. If I raise my voice may it only be in praise. If I clench my fist, may it only be in prayer. If I make a demand, may it be only of myself. I Choose Self-Control... I refuse to let what will rot, rule the eternal. I choose self-control. I will be drunk only by joy. I will be impassioned only by my faith. I will be influenced only by God. I will be taught only by Christ. I choose self-control. Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Gentleness, and Self-Control. To these I commit my day. If I succeed, I will give thanks. If I fail, I will seek His grace. And then when this day is done I will place my head on my pillow and rest.

The root of anger is the perception that something has been taken. Something is owed you, and now a debt to debtor relationship has been established.

The lawbreaker is thus no longer an evil-minded man or woman, but simply a debtor, a liable person whose duty is to take responsibility for his or her acts, and to assume the duty of repair.

Old women are more reconciled to death than old men. By bringing life to the world, we come to see ourselves as debtors. What's given is taken.

Whenever anybody whom we love dies, we discover that although death is commonplace it is terribly original. We may have thought about it all our lives, but if it comes close to us, it is quite a new, strange thing to us, for which we are entirely unprepared. It may, perhaps, not be the bare loss so much as the strength of the bond which is broken that is the surprise, and we are debtors in a way to death for revealing something in us which ordinary life disguises.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunch-backed makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed form kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries' vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers, heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters' sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etiolated lacquerers; mottle-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men's wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of Last Chrysanthemum, where a puddle from last night's rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

The first responsibility of a leader is to define reality. The last is to say thank you. In between the two, the leader must become a servant and a debtor. That sums up the progress of an artful leader.

What was to be a relatively innocuous federal government, operating from a defined enumeration of specific grants of power, has become an ever-present and unaccountable force. It is the nation’s largest creditor, debtor, lender, employer, consumer, contractor, grantor, property owner, tenant, insurer, health-care provider, and pension guarantor. Moreover, with aggrandized police powers, what it does not control directly it bans or mandates by regulation.

And forgive us our debts, as we also forgive our debtors.' To remit debts is to renounce our own personality. It means renouncing everything that goes to make up our ego, without any exception. It means knowing that in the ego there is nothing whatever, no psychological element, that external circumstances could not do away with. It means accepting that truth. It means being happy that things should be so.

When human beings give their heartfelt allegiance to and worship that which is not God, they progressively cease to reflect the image of God. One of the primary laws of human life is that you become like what you worship; what’s more, you reflect what you worship not only to the object itself but also outward to the world around. Those who worship money increasingly define themselves in terms of it and increasingly treat other people as creditors, debtors, partners, or customers rather than as human beings. Those who worship sex define themselves in terms of it (their preferences, their practices, their past histories) and increasingly treat other people as actual or potential sex objects. Those who worship power define themselves in terms of it and treat other people as either collaborators, competitors, or pawns. These and many other forms of idolatry combine in a thousand ways, all of them damaging to the image-bearing quality of the people concerned and of those whose lives they touch.

The most famous lenders in nature are vampire bats. These bats congregate in the thousands inside caves, and every night fly out to look for prey. When they find a sleeping bird or careless mammal, they make a small incision in its skin, and suck its blood. But not all vampire bats find a victim every night. In order to cope with the uncertainty of their life, the vampires loan blood to each other. A vampire that fails to find prey will come home and ask a more fortunate friend to regurgitate some stolen blood. Vampires remember very well to whom they loaned blood, so at a later date if the friend returns home hungry, he will approach his debtor, who will reciprocate the favour. However, unlike human bankers, vampires never charge interest.

Everyone has some kind of debt. Such is life. Debts and liabilities, obligations, gratitude, payments, doing something for someone. Or perhaps for ourselves? For in fact we are always paying ourselves back and not someone else. Each time we are indebted we pay off the debt to ourselves. In each of us lies a creditor and a debtor at once and the art is for the reckoning to tally inside us. We enter the world as a minute part of the life we are given, and from then on we are ever paying off debts, To ourselves. For ourselves. In order for the final reckoning to tally.

[I]f you happen to have any money, lock it up quickly; if you happen to have any jewels, hide them directly; if you happen to have any debtors, make them pay you, or any creditors, don’t pay them.

When it comes to worth, every heart weighs it differently. Grudges have a source, and debts a debtor, but involving innocent people should never be commended. When you don’t save the people you could have, when you don’t take action when you could have, a shadow lodges in your heart forever. Whether other people know about it― whether they’ll feel grateful― that’s their business

We can say that true gratitude does not give rise to the debtor's ethic because it gives rise to faith in future grace. With true gratitude there is such a delight in the worth of God's past grace, that we are driven on to experience more and more of it in the future...it is done by transforming gratitude into faith as it turns from contemplating the pleasures of past grace and starts contemplating the promises of the future.

Austerity is a morality play pressed into the service of legitimizing cynical wealth transfers from the have-nots to the haves during times of crisis, in which debtors are sinners who must be made to pay for their misdeeds.

We are debtors to every man to give him the gospel in the same measure in which we have received it.

Lend a little and you have a debtor—lend a lot and you have a partner!

If the figure of discipline was the worker-prisoner, the figure of control is the debtor-addict.

Lenin is said to have declared that the best way to destroy the capitalist system was to debauch the currency. By a continuing process of inflation, governments can confiscate, secretly and unobserved, an important part of the wealth of their citizens. By this method they not only confiscate, but they confiscate arbitrarily; and, while the process impoverishes many, it actually enriches some. The sight of this arbitrary rearrangement of riches strikes not only at security but [also] at confidence in the equity of the existing distribution of wealth. Those to whom the system brings windfalls, beyond their deserts and even beyond their expectations or desires, become "profiteers," who are the object of the hatred of the bourgeoisie, whom the inflationism has impoverished, not less than of the proletariat. As the inflation proceeds and the real value of the currency fluctuates wildly from month to month, all permanent relations between debtors and creditors, which form the ultimate foundation of capitalism, become so utterly disordered as to be almost meaningless; and the process of wealth-getting degenerates into a gamble and a lottery. Lenin was certainly right. There is no subtler, no surer means of overturning the existing basis of society than to debauch the currency. The process engages all the hidden forces of economic law on the side of destruction, and does it in a manner which not one man in a million is able to diagnose.

It says Jesus puts His hearer in the role of the father, of the one who forgives. Because if we are, so to speak, the debtor and of course we are that too, that suggests no graciousness in us. And grace is the great gift. The other half is that we also can forgive, restore, and liberate, and therefore we can feel the will of God enacted through us, which is the great restoration of ourselves to ourselves.

Edmund Burke argued that people who have never looked backward to their ancestors will not be able to look forward and plan for the future. People who look backward to see the heroism and the struggle that came before see themselves as debtors who owe something, who have some obligation to pay it forward.

In friendship, we are all debtors. We all owe each other for a thousand small kindnesses, for little moments of grace in the chaos.

The leaders of Jamestown had borrowed directly from the Roman model of slavery: abandoned children and debtors were made slaves.

Choice: that was the thing. Other people claimed that you can't choose who you love--it just happens!--but Grace and Roman knew that was a bunch of happy horseshit. Of course you chose who you loved. If you didn't choose, you ended up with what was left--the drunks and abusers, the debtors and vacuums, the ones who ate their food too fast or had never read a novel. Damn, marriage was hard work, was manual labor, and unpaid manual labor at that. Yet, year after year, Grace and Roman had pressed their shoulders against the stone and rolled it up the hill together.

Here I am, proud as Greek god, and yet standing debtor to this blockhead for a bone to stand on! Cursed be that mortal inter-indebtedness which will not do away with ledgers. I would be free as air; and I'm down in the whole world's books. I am so rich, I could have given bid for bid with the wealthiest Praetorians at the auction of the Roman empire (which was the world's); and yet I owe for the flesh in the tongue I brag with. By heavens! I'll get a crucible, and into it, and dissolve myself down to one small, compendious vertebra.

Ladies and gentlemen, we have just begun our gradual descent into the Indianapolis area, a descent similar in many ways to the gradual slide of the United States from a first-class world leader to an aggressive, third-rate debtor nation of overweight slobs, undereducated slob children and aimless elderly people who can’t afford to buy medicine.

At the center of the requirements of the scroll is the provision for “the year of release,” the elimination of debt after seven years (Deut. 15:1–18).5 This teaching requires that at the end of six years, debts that remain unpaid will be cancelled. This most radical teaching intends that the practice of economy shall be subordinated to the well-being of the neighborhood. Social relationships between neighbors—creditors and debtors—are more important and definitional than the economic realities under consideration and there should be no permanent underclass in Israel, so that even the poor are assured wherewithal to participate in the economy in viable ways.

Though liberal in his praise and always courteous and condescending to the shop-people, he was scarcely ever known to pay a bill and when he died, the amount of money owing to Brandy's was considerable. Mr. Brandy, a short-tempered, pinched-faced, cross little old man, was beside himself with rage about it. He died shortly afterwards, and was presumed by many people to have done so on purpose and to have gone in pursuit of his noble debtor.

When other countries run sustained trade deficits, they must finance these by selling off domestic assets or running into debt — debt which they actually are obliged to pay. It seems that only the Americans are so bold as to say “Screw the world. We’re going to do whatever we want.” Other countries simply cannot afford the chaos from which the U.S. economy is positioned to withstand as a result of the fact that foreign trade plays a smaller role in its economy than in those of nearly all other nations in today’s interdependent world. Using debtor leverage to set the terms on which it will refrain from causing monetary chaos, America has turned seeming financial weakness into strength. U.S. Government debt has reached so large a magnitude that any attempt to replace it will entail an interregnum of financial chaos and political instability. American diplomats have learned that they are well positioned to come out on top in such grab-bags.

Part of the debtor mentality is a constant, frantically suppressed undercurrent of terror. We have one of the highest debt-to-income ratios in the world, and apparently most of us are two paychecks from the street. Those in power -- governments, employers -- exploit this, to great effect. Frightened people are obedient -- not just physically, but intellectually and emotionally. If your employer tells you to work overtime, and you know that refusing could jeopardize everything you have, then not only do you work the overtime, but you convince yourself that you're doing it voluntarily, out of loyalty to the company; because the alternative is to acknowledge that you are living in terror. Before you know it, you've persuaded yourself that you have a profound emotional attachment to some vast multinational corporation: you've indentured not just your working hours, but your entire thought process.

Despite how lost I feel, this situation is familiar. That someone is asking my consent as if I have a choice. Pay to see a doctor or suffer. Register with the ODR or go to debtors' prison. Go down on Dutch or be humiliated - punished. Impossible choices I've made, if you can call it that. I know when I say, "Yes," it's the same, here.

Savers have to be punished so debtors can be saved. Why? Because if debtors are rescued, that makes it possible for more debts to be issued in the future. And why is that important? Because the banking system needs ever more loans in order to survive.

Popular morality blames victims for going into debt – not only individuals, but also national governments. The trick in this ideological war is to convince debtors to imagine that general prosperity depends on paying bankers and making bondholders rich – a veritable Stockholm Syndrome in which debtors identify with their financial captors.

A trifling debt makes a man your debtor; a large one makes him an enemy.

Grace finds us beggars but leaves us debtors.

We have decided to lock people up for social deviancy these days. We tell ourselves that we’re not running debtors’ prisons, that this isn’t Dickensian

Because the spirit of the gift shuns exactness and because gifts do not necessarily move reciprocally (and therefore do not produce the adversary roles of creditor and debtor), courts of law would be rightly perplexed as to how to adjudicate a case of ingratitude. Contracts

In each of us lies a creditor and a debtor at once and the art is for the reckoning to tally inside us. We enter the world as a minute part of the life we are given, and from then on we are ever paying off debts. To ourselves. For ourselves. In order for the final reckoning to tally.’ ‘Is

Here we come to the central question of this book: What, precisely, does it mean to say that our sense of morality and justice is reduced to the language of a business deal? What does it mean when we reduce moral obligations to debts? What changes when the one turns into the other? And how do we speak about them when our language has been so shaped by the market? On one level the difference between an obligation and a debt is simple and obvious. A debt is the obligation to pay a certain sum of money. As a result, a debt, unlike any other form of obligation, can be precisely quantified. This allows debts to become simple, cold, and impersonal-which, in turn, allows them to be transferable. If one owes a favor, or one’s life, to another human being-it is owed to that person specifically. But if one owes forty thousand dollars at 12-percent interest, it doesn’t really matter who the creditor is; neither does either of the two parties have to think much about what the other party needs, wants, is capable of doing-as they certainly would if what was owed was a favor, or respect, or gratitude. One does not need to calculate the human effects; one need only calculate principal, balances, penalties, and rates of interest. If you end up having to abandon your home and wander in other provinces, if your daughter ends up in a mining camp working as a prostitute, well, that’s unfortunate, but incidental to the creditor. Money is money, and a deal’s a deal. From this perspective, the crucial factor, and a topic that will be explored at length in these pages, is money’s capacity to turn morality into a matter of impersonal arithmetic-and by doing so, to justify things that would otherwise seem outrageous or obscene. The factor of violence, which I have been emphasizing up until now, may appear secondary. The difference between a “debt” and a mere moral obligation is not the presence or absence of men with weapons who can enforce that obligation by seizing the debtor’s possessions or threatening to break his legs. It is simply that a creditor has the means to specify, numerically, exactly how much the debtor owes.

In Nazi Germany, racism and anti-Semitism served to misdirect legitimate grievances toward convenient scapegoats. Anti-Semitic propaganda was cleverly tailored to appeal to different audiences. Superpatriots were told that the Jew was an alien internationalist. Unemployed workers were told that their nemesis was the Jewish capitalist and Jewish banker. For debtor farmers, it was the Jewish usurer. For the middle class, it was the Jewish union leader and Jewish communist. Here again we have a consciously rational use of irrational images. The Nazis might have been crazy but they were not stupid.

Conscience is strong in women. Children are very violently taught that they owe all to their parents, and the parents are not slow in foreclosing the mortgage. But the home is not a debtor's prison - to girls any more than to boys. This enormous claim of parents calls for extermination. Do they in truth do all for their children; do their children owe all to them? Is nothing furnished in the way of safety, sanitation, education, by that larger home, the state? What could these parents do, alone, in never so pleasant a home, without the allied forces of society to maintain that home in peace and prosperity. These lingering vestiges of a patriarchal cult must be left behind. Ancestor-worship has had victims enough. Girls are human creatures as well as boys, and both have duties, imperative duties, quite outside the home.

If a transaction in progress appeared threatened with failure, if a shipment of goods seemed to have gone astray, or if a debtor appeared unable to repay his debt, Kamaswami was never able to persuade Siddhartha that it was useful to speak words of worry or of anger, to have a wrinkled brow, or to sleep poorly.

The first responsibility of a leader is to define reality. The last is to say thank you. In between the two, the leader must become a servant and a debtor. That sums up the progress of an artful leader. Concepts

All the creditors must appear in the ledger at the right hand side, and all the debtors at the left. All entries made in the ledger have to be double entries - that is, if you make one creditor, you must make someone debtor

When you hear the phrase “rescue the financial system,” translate it in your mind into “keep the debts on the books.” They are trying to find a way for you (and debtor nations too) to keep paying and for the debt to keep growing.

Tally sticks were quite explicitly IOUs: both parties to a transaction would take a hazelwood twig, notch it to indicate the amount owed, and then split it in half. The creditor would keep one half, called "the stock" (hence the origin of the term "stock holder") and the debtor kept the other, called "the stub" (hence the origin of the term "ticket stub.)

and to the left, very little altered if at all, except that the walls were lowered when the place got free; will look upon rooms in which the debtors lived; and will stand among the crowding ghosts of many miserable years. In the Preface to Bleak House I remarked

Casey meant it when she said, 'Forgive us for our debts as we forgive our debtors,' because they were for her the hardest words to live by, and by saying them, she hoped they'd become possible. Like Ted, Casey would never discuss her ambivalent views on religion. She was honest enough to admit that her privacy cloaked a fear: the fear of being found out as a hypocrite" (Free Food For Millionaires, p.100-101.)

While everyone else must pay their debts or go bankrupt, the banks are permitted to refuse redemption of their receipts, at the same time forcing their own debtors to pay when their loans fall due. The usual name for this is a “suspension of specie payments.” A more accurate name would be “license for theft;” for what else can we call a governmental permission to continue in business without fulfilling one’s contract?

The United States thus achieved what no earlier imperial system had put in place: a flexible form of global exploitation that controlled debtor countries by imposing the Washington Consensus via the IMF and World Bank, while the Treasury bill standard obliged the payments-surplus nations of Europe and East Asia to extend forced loans to the U.S. Government. Against dollar-deficit regions the United States continued to apply the classical economic leverage that Europe and Japan were not able to use against it. Debtor economies were forced to impose economic austerity to block their own industrialization and agricultural modernization. Their designated role was to export raw materials and provide low-priced labor whose wages were denominated in depreciating currencies. Against dollar-surplus nations the United States was learning to apply a new, unprecedented form of coercion. It dared the rest of the world to call its bluff and plunge the international economy into monetary crisis. That is what would have happened if creditor nations had not channeled their surplus savings to the United States by buying its Government securities.

I made one mistake. Who doesn’t? But I despised men who accepted their fate. I shaped mine twenty times and had it broken twenty times in my hands. Of course it left me deformed and unserviceable, defective and dangerous to associate with.… But what in God’s name has happened to charity? … Self-interest guides me like the next man but not invariably; not all the time. I use compassion more than you do; I have loyalties and I keep by them; I serve honesty in a crooked way, but as best I can; and I don’t plague my debtors or even make them aware of their debt.… Why is it so impossible to trust me?

If an EHM is completely successful, the loans are so large that the debtor is forced to default on its payments after a few years. When this happens, then like the Mafia we demand our pound of flesh. This often includes one or more of the following: control over United Nations votes, the installation of military bases, or access to precious resources such as oil or the Panama Canal. Of course, the debtor still owes us the money—and another country is added to our global empire.

There was my personal debt of knowing that her singular motivation had always been to give her children a life of opportunity, but there were also societal debts—American society’s debt to the immigrants who make their food, clean their toilets, raise their children; Korean society’s debt to the droves of young women who put their bodies and sexual labor on the front lines of national security, to whom no one would ever speak the words “thank you for your service.”1 In neither case were the debtees treated with gratitude. Instead, the debtors would make them into the cause of society’s ills, the very things that needed to be eradicated.

O highest and best, most powerful, most all-powerful, most merciful and most just, most deeply hidden and most nearly present, most beautiful and most strong, constant yet incomprehensible, changeless yet changing all things, never new, never old, making all things new, bringing the proud to decay and they know it not: always acting and always at rest, still gathering yet never wanting; upholding, filling and protecting, creating, nourishing, and bringing to perfection; seeking, although in need of nothing. You love, but with no storm of passion; you are jealous, but with no anxious fear; you repent, but do not grieve; in your anger calm; you change your works, but never change your plan; you take back what you find and yet have never lost; never in need, you are yet glad of gain; never greedy, yet still demanding profit on your loans; to be paid in excess, so that you may be the debtor, and yet who has anything which is not yours? You pay back debts which you never owed and cancel debts without losing anything.

Governments love a little inflation. They can add money to the system, keep the economy humming and not have to raise taxes or cut spending to do it. In fact, it is sometimes called “the hidden tax” because it erodes the buying power of our currency. It also allows debtors, like the government, to pay back their creditors with “cheaper dollars.

an economic operating system designed by thirteenth-century Moorish accountants looking for a way to preserve the aristocracy of Europe has worked as promised. It turned the marketplace into one giant debtors’ prison. It is not only unfit for the needs of a twenty-first-century digital society; central currency is the core mechanism of the growth trap.

In social life, in the family government, in the Church, and in the State this is an acknowledged and invariable law. The debtor would be incapable of appreciating the clemency which cancelled the debt, so long as he denied either the existence or the justice of the claim. Unconscious of the obligation, he would be insensible to the grace that remitted it.

I have often wondered, Sir, [. . .] to observe so few Instances of Charity among Mankind; for tho' the Goodness of a Man's Heart did not incline him to relieve the Distresses of his Fellow-Creatures, methinks the Desire of Honour should move him to it. What inspires a Man to build fine Houses, to purchase fine Furniture, Pictures, Clothes, and other things at a great Expence, but an Ambition to be respected more than other People? Now would not one great Act of Charity, one Instance of redeeming a poor Family from all the Miseries of Poverty, restoring an unfortunate Tradesman by a Sum of Money to the means of procuring a Livelihood by his Industry, discharging an undone Debtor from his Debts or a Goal, or any such Example of Goodness, create a Man more Honour and Respect than he could acquire by the finest House, Furniture, Pictures or Clothes that were ever beheld? For not only the Object himself who was thus relieved, but all who heard the Name of such a Person must, I imagine, reverence him infinitely more than the Possessor of all those other things: which when we so admire, we rather praise the Builder, the Workman, the Painter, the Laceman, the Taylor, and the rest, by whose Ingenuity they are produced, than the Person who by his Money makes them his own.

New Rule: America must stop bragging it's the greatest country on earth, and start acting like it. I know this is uncomfortable for the "faith over facts" crowd, but the greatness of a country can, to a large degree, be measured. Here are some numbers. Infant mortality rate: America ranks forty-eighth in the world. Overall health: seventy-second. Freedom of the press: forty-fourth. Literacy: fifty-fifth. Do you realize there are twelve-year old kids in this country who can't spell the name of the teacher they're having sex with? America has done many great things. Making the New World democratic. The Marshall Plan. Curing polio. Beating Hitler. The deep-fried Twinkie. But what have we done for us lately? We're not the freest country. That would be Holland, where you can smoke hash in church and Janet Jackson's nipple is on their flag. And sadly, we're no longer a country that can get things done. Not big things. Like building a tunnel under Boston, or running a war with competence. We had six years to fix the voting machines; couldn't get that done. The FBI is just now getting e-mail. Prop 87 out here in California is about lessening our dependence on oil by using alternative fuels, and Bill Clinton comes on at the end of the ad and says, "If Brazil can do it, America can, too!" Since when did America have to buck itself up by saying we could catch up to Brazil? We invented the airplane and the lightbulb, they invented the bikini wax, and now they're ahead? In most of the industrialized world, nearly everyone has health care and hardly anyone doubts evolution--and yes, having to live amid so many superstitious dimwits is also something that affects quality of life. It's why America isn't gonna be the country that gets the inevitable patents in stem cell cures, because Jesus thinks it's too close to cloning. Oh, and did I mention we owe China a trillion dollars? We owe everybody money. America is a debtor nation to Mexico. We're not a bridge to the twenty-first century, we're on a bus to Atlantic City with a roll of quarters. And this is why it bugs me that so many people talk like it's 1955 and we're still number one in everything. We're not, and I take no glee in saying that, because I love my country, and I wish we were, but when you're number fifty-five in this category, and ninety-two in that one, you look a little silly waving the big foam "number one" finger. As long as we believe being "the greatest country in the world" is a birthright, we'll keep coasting on the achievements of earlier generations, and we'll keep losing the moral high ground. Because we may not be the biggest, or the healthiest, or the best educated, but we always did have one thing no other place did: We knew soccer was bullshit. And also we had the Bill of Rights. A great nation doesn't torture people or make them disappear without a trial. Bush keeps saying the terrorist "hate us for our freedom,"" and he's working damn hard to see that pretty soon that won't be a problem.

Albert B. Saye, who has searched hardest for debtors among the colonists, estimates that not more than a dozen debtors released from prison by Parliament ever came to Georgia, if indeed that many came.

Pile up gold, heap up silver, build covered walks, fill your house with slaves and the town with debtors, unless you lay to rest the passions of the soul, and put a curb on your insatiable desires, and rid yourself of fear and anxiety, you are but pouring out wine for a man in a fever, and giving honey to a man who is bilious, and laying out a sumptuous banquet for people who are suffering from dysentery,

There are some men who, living with the one object of enriching themselves, no matter by what means, and being perfectly conscious of the baseness and rascality of the means which they will use every day towards this end, affect nevertheless—even to themselves—a high tone of moral rectitude, and shake their heads and sigh over the depravity of the world. Some of the craftiest scoundrels that ever walked this earth, or rather—for walking implies, at least, an erect position and the bearing of a man—that ever crawled and crept through life by its dirtiest and narrowest ways, will gravely jot down in diaries the events of every day, and keep a regular debtor and creditor account with Heaven, which shall always show a floating balance in their own favour. Whether this is a gratuitous (the only gratuitous) part of the falsehood and trickery of such men's lives, or whether they really hope to cheat Heaven itself, and lay up treasure in the next world by the same process which has enabled them to lay up treasure in this—not to question how it is, so it is. And, doubtless, such book-keeping (like certain autobiographies which have enlightened the world) cannot fail to prove serviceable, in the one respect of sparing the recording Angel some time and labour.

The moon fled eastward like a frightened dove, while the stars changed their places in the heavens, like a disbanding army. 'Where are we?' asked Gil Gil. 'In France,' responded the Angel of Death. 'We have now traversed a large portion of the two bellicose nations which waged so sanguinary a war with each other at the beginning of the present century. We have seen the theater of the War of Succession. Conquered and conquerors both lie sleeping at this instant. My apprentice, Sleep, rules over the heroes who did not perish then, in battle, or afterward of sickness or of old age. I do not understand why it is that below on earth all men are not friends? The identity of your misfortunes and your weaknesses, the need you have of each other, the shortness of your life, the spectacle of the grandeur of other worlds, and the comparison between them and your littleness, all this should combine to unite you in brotherhood, like the passengers of a vessel threatened with shipwreck. There, there is neither love, nor hate, nor ambition, no one is debtor or creditor, no one is great or little, no one is handsome or ugly, no one is happy or unfortunate. The same danger surrounds all and my presence makes all equal. Well, then, what is the earth, seen from this height, but a ship which is foundering, a city delivered up to an epidemic or a conflagration?' 'What are those ignes fatui which I can see shining in certain places on the terrestrial globe, ever since the moon veiled her light?' asked the young man. 'They are cemeteries. We are now above Paris. Side by side with every city, every town, every village of the living there is always a city, a town, or a village of the dead, as the shadow is always beside the body. Geography, then, is of two kinds, although mortals only speak of the kind which is agreeable to them. A map of all the cemeteries which there are on the earth would be sufficient indication of the political geography of your world. You would miscalculate, however, in regard to the population; the dead cities are much more densely populated than the living; in the latter there are hardly three generations at one time, while, in the former, hundreds of generations are often crowded together. As for the lights you see shining, they are phosphorescent gleams from dead bodies, or rather they are the expiring gleams of thousands of vanished lives; they are the twilight glow of love, ambition, anger, genius, mercy; they are, in short, the last glow of a dying light, of the individuality which is disappearing, of the being yielding back his elements to mother earth. They are - and now it is that I have found the true word - the foam made by the river when it mingles its waters with those of the ocean.' The Angel of Death paused. ("The Friend of Death")

Our Father in heaven" -- I am a child away from home. "Your name be honored as holy"--I am a worshiper. "Your kingdom come"--I am a subject. "Your will be done on earth as it is in heaven"--I am a servant. "Give us today our daily bread"--I am a beggar. "And forgive us our debts as we also have forgiven our debtors"--I am a sinner. "And do not bring us into temptation, but deliver us from the evil one"--I am a sinner in danger of being a still greater sinner.

In addition, unlike Othello, whose profession of arms is socially honorable, Shylock is a professional usurer who, like a prostitute, has a social function but is an outcast from the community. But, in the play, he acts unprofessionally; he refuses to charge Antonio interest and insists upon making their legal relation that of debtor and creditor, a relation acknowledged as legal by all societies. Several critics have pointed to analogies between the trial scene and the medieval Processus Belial in which Our Lady defends man against the prosecuting Devil who claims the legal right to man’s soul. […] But the differences between Shylock and Belial are as important as their similarities. The comic Devil of the mystery play can appeal to logic, to the letter of the law, but he cannot appeal to the heart or to the imagination, and Shakespeare allows Shylock to do both. In his "Hath not a Jew eyes…" speech in Act III, Scene I, he is permitted to appeal to the sense of human brotherhood, and in the trial scene, he is allowed to argue, with a sly appeal to the fear a merchant class has of radical social evolution: You have among you many a purchased slave Which like your asses and your dogs and mules, You use in abject and in slavish parts, which points out that those who preach mercy and brotherhood as universal obligations limit them in practice and are prepared to treat certain classes of human beings as things.

lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men’s wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores;

What Mr Chivery thought of these things, or how much or how little he knew about them, was never gathered from himself. It has been already remarked that he was a man of few words; and it may be here observed that he had imbibed a professional habit of locking everything up. He locked himself up as carefully as he locked up the Marshalsea debtors. Even his custom of bolting his meals may have been a part of an uniform whole; but there is no question, that, as to all other purposes, he kept his mouth as he kept the Marshalsea door. He never opened it without occasion. When it was necessary to let anything out, he opened it a little way, held it open just as long as sufficed for the purpose, and locked it again.

We adore You, O Christ, and we praise You, because by Your holy cross, You have redeemed the world. Jesus, most innocent, who neither did nor could commit a sin, was condemned to death, and moreover, to the most ignominious death of the cross. To remain a friend of Caesar, Pilate delivered Him into the hands of His enemies. A fearful crime – to condemn Innocence to death, and to offend God in order not to displease men! O innocent Jesus, having sinned, I am guilty of eternal death, but You willingly accept the unjust sentence of death, that I might live. For whom, then, shall I live, if not for You, my Lord? Should I desire to please men, I could not be Your servant. Let me, therefore, rather displease men and all the world, than not please You, O Jesus. Our Father who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our debts as we forgive our debtors. Lead us not into temptation but deliver us from evil. Amen. Hail Mary, full of grace. The Lord is with you. Blessed are you among women, and blessed is the fruit of thy womb. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. Amen. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen. Lord Jesus, crucified, have mercy on us! The Second Station Jesus is made to carry His Cross

The publisher said of somebody, 'That man will get on; he believes in himself.' [...] I said to him, 'Shall I tell you where the men are who believe most in themselves? For I can tell you. I know of men who believe in themselves more colossally than Napoleon or Caesar. I know where flames the fixed star of certainty and success. I can guide you to the thrones of Supermen. The men who really believe in themselves are all in lunatic asylums.' He said mildly that there were a good many men after all who believed in themselves and who were not in lunatic asylums. 'Yes, there are,' I retorted, 'and you of all men ought to know them. The drunken poet from whom you would not take a dreary tragedy, he believed in himself. That elderly minister with an epic from whom you were hiding in a back room, he believed in himself. If you consulted your business experiences instead of your ugly individualistic philosophy, you would know that believing in himself is one of the commonest signs of a rotter. Actors who can't act believe in themselves; and debtors who won't pay. It would be much truer to say that a man will certainly fail, because he believes in himself. Complete self confidence is not merely a sin; complete self-confidence is a weakness.

The idea of self-denial for the sake of posterity, of practicing present economy for the sake of debtors yet unborn, of planting forests that our descendants may live under their shade … never I suppose, efficiently takes place among publicly recognized motives of exertion. Yet these are not the less our duties; nor is our part fitly sustained upon the earth, unless the range of our intended and deliberate usefulness include, not only the companions but the successors of our pilgrimage. God has lent us the earth for our life; it is a great entail. It belongs as much to those who are to come after us … as to us; we have no right, by anything that we do or neglect, to involve them in unnecessary penalties, or deprive them of benefits which it was in our power to bequeath.

When you lend someone money, you are in the position of power. But when you want to take your money back, you are powerless. Similarly, when you do the hardwork, you are in power. But when you want result of your hardwork, you are on the mercy of the universe. The result is not in your hand. The Paramatma - the supreme soul - is on the both side: He is in seeker as well as giver, employee as well as employer, lender as well as debtor. Closer you are to knowing the Paramatma, more powerful you feel in getting the result that you want.

The respectable folks-- Where dwell they? They whisper in the oaks, And they sigh in the hay; Summer and winter, night and day, Out on the meadow, there dwell they. They never die, Nor snivel nor cry, Nor ask our pity With a wet eye. A sound estate they ever mend, To every asker readily lend To the ocean wealth, To the meadow health, To Time his length, To the rocks strength, To the stars light, To the weary night, To the busy day, To the idle play; And so their good cheer never ends, For all are their debtors, and all their friends.

It is now that I must make a choice. Because of Calvary, I’m free to choose. And so I choose. I choose love . . . No occasion justifies hatred; no injustice warrants bitterness. I choose love. Today I will love God and what God loves. I choose joy . . . I will invite my God to be the God of circumstance. I will refuse the temptation to be cynical . . . the tool of the lazy thinker. I will refuse to see people as anything less than human beings, created by God. I will refuse to see any problem as anything less than an opportunity to see God. I choose peace . . . I will live forgiven. I will forgive so that I may live. I choose patience . . . I will overlook the inconveniences of the world. Instead of cursing the one who takes my place, I’ll invite him to do so. Rather than complain that the wait is too long, I will thank God for a moment to pray. Instead of clinching my fist at new assignments, I will face them with joy and courage. I choose kindness . . . I will be kind to the poor, for they are alone. Kind to the rich, for they are afraid. And kind to the unkind, for such is how God has treated me. I choose goodness . . . I will go without a dollar before I take a dishonest one. I will be overlooked before I will boast. I will confess before I will accuse. I choose goodness. I choose faithfulness . . . Today I will keep my promises. My debtors will not regret their trust. My associates will not question my word. My wife will not question my love. And my children will never fear that their father will not come home. I choose gentleness . . . Nothing is won by force. I choose to be gentle. If I raise my voice may it be only in praise. If I clench my fist, may it be only in prayer. If I make a demand, may it be only of myself. I choose self-control . . . I am a spiritual being. After this body is dead, my spirit will soar. I refuse to let what will rot, rule the eternal. I choose self-control. I will be drunk only by joy. I will be impassioned only by my faith. I will be influenced only by God. I will be taught only by Christ. I choose self-control. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. To these I commit my day. If I succeed, I will give thanks. If I fail, I will seek his grace. And then, when this day is done, I will place my head on my pillow and rest.

The difference between the past and the present is that individual freedom and security no longer fall to be protected solely through the D vehicle of common-law maxims and presumptions which may be altered or repealed by statute, but are now protected by entrenched constitutional provisions which neither the Legislature nor the Executive may abridge. It would accordingly be improper for us to hold constitutional a system which, as Sachs J has noted, confers on creditors the power to consign the person of an impecunious debtor to prison at will and without the interposition at the crucial time of a judicial officer.

Also, the world contains a lot of people. The statistics of power-law distributions and the events of the past two centuries agree in telling us that a small number of perpetrators can cause a great deal of damage. If somewhere among the world’s six billion people there is a zealot who gets his hands on a stray nuclear bomb, he could single-handedly send the statistics through the roof. But even if he did, we would still need an explanation of why homicide rates fell a hundredfold, why slave markets and debtors’ prisons have vanished, and why the Soviets and Americans did not go to war over Cuba, to say nothing of Canada and Spain over flatfish.

Some of the craftiest scoundrels that ever walked this earth, rather...that ever crawled and crept through life by its dirtiest and narrowest ways, will gravely jot down in diaries the events of every day, and keep a regular debtor and creditor acount with Heaven, which shall always show a floating balance in their own favour.

At first, in the early days of his power, he is full of smiles, and he salutes every one whom he meets;—he to be called a tyrant, who is making promises in public and also in private! liberating debtors, and distributing land to the people and his followers, and wanting to be so kind and good to every one! Of course, he said. But when he has disposed of foreign enemies by conquest or treaty, and there is nothing to fear from them, then he is always stirring up some war or other, in order that the people may require a leader. To be sure. Has he not also another object, which is that they may be impoverished by payment of taxes, and thus compelled to devote themselves to their daily wants and therefore less likely to conspire against him? Clearly. And if any of them are suspected by him of having notions of freedom, and of resistance to his authority, he will have a good pretext for destroying them by placing them at the mercy of the enemy; and for all these reasons the tyrant must be always getting up a war. He

for in every country of the world, I believe, the avarice and injustice of princes and sovereign states, abusing the confidence of their subjects, have by degrees diminished the real quantity of metal, which had been originally contained in their coins. The Roman as, in the latter ages of the republic, was reduced to the twenty-fourth part of its original value, and, instead of weighing a pound, came to weigh only half an ounce. The English pound and penny contain at present about a third only; the Scots pound and penny about a thirty-sixth; and the French pound and penny about a sixty-sixth part of their original value. By means of those operations, the princes and sovereign states which performed them were enabled, in appearance, to pay their debts and fulfil their engagements with a smaller quantity of silver than would otherwise have been requisite. It was indeed in appearance only; for their creditors were really defrauded of a part of what was due to them. All other debtors in the state were allowed the same privilege, and might pay with the same nominal sum of the new and debased coin whatever they had borrowed in the old. Such operations, therefore, have always proved favourable to the debtor, and ruinous to the creditor, and have sometimes produced a greater and more universal revolution in the fortunes of private persons, than could have been occasioned by a very great public calamity.

The Lord’s Prayer is found in Matthew 6. In verse 12 Jesus says, “Forgive us our debts, as we forgive our debtors” (NKJV). When God talks about debts, He’s not just talking about monetary debts. He’s talking about the times when people hurt you, the times when people do you wrong. God refers to that as a debt because when you are mistreated, you may feel you are owed something. Human nature says, “I was wronged. Now I want justice. You mistreated me. Now you’ve got to pay me back.” But the mistake many people make is in trying to collect a debt that only God can pay. The father can’t give his daughter’s innocence back to her. Your parents can’t pay you back for not having a loving childhood. Your spouse can’t pay you back for the pain he caused by being unfaithful. Only God can truly pay you back. If you want to be restored and whole, get on God’s payroll. He knows how to make things right. He knows how to bring justice. He’ll give you what you deserve. Leave it up to Him. Quit expecting people to make it up to you. They can’t give you what they don’t have.

Some men, when they do you a kindness, at once demand the payment of gratitude from you; others are more modest than this. However, they remember the favor, and look upon you as their debtor in a manner. A third sort shall scarce know what they have done. These are much like a vine, which is satisfied by being fruitful in its kind, and bears a bunch of grapes without expecting any thanks for it. A fleet horse or greyhound do not make a noise when they have done well, nor a bee neither when she has made a little honey. And thus a man that has done a kindness never proclaims it, but does another as soon as he can, just like a vine that bears again the next season. Now we should imitate those who are so obliging as hardly to reflect on their beneficence” (v. 6).

Second, America is drowning in debt. While China is the world’s largest creditor nation, America is the world’s largest debtor nation. At $17 trillion, the national debt is now bigger than the annual gross domestic product—in other words, it is bigger than the total sum of goods and services that America produces in a year. Nearly half of this debt has been accumulated during the Obama years, at the average rate of a trillion dollars a year. At this pace, Obama will more than double the deficit in two terms. Since a substantial portion of America’s debt is owed to foreign countries, such as China and the Arab nations, debt produces a transfer of wealth away from America and toward the rest of the world. Today, instead of America owning the world, the world increasingly owns America.

One might object that [debt peonage] was just assumed to be in the nature of things: like the imposition of tribute on conquered populations, it might have been resented, but it wasn’t considered a moral issue, a matter of right and wrong. Some things just happen. This has been the most common attitude of peasants to such phenomena throughout human history. What’s striking about the historical record is that in the case of debt crises, this was not how many reacted. Many actually did become indignant. So many, in fact, that most of our contemporary language of social justice, our way of speaking of human bondage and emancipation, continues to echo ancient arguments about debt. It’s particularly striking because so many other things do seem to have been accepted as simply in the nature of things. One does not see a similar outcry against caste systems, for example, or for that matter, the institution of slavery. Surely slaves and untouchables often experienced at least equal horrors. No doubt many protested their condition. Why was it that the debtors’ protests seemed to carry such greater moral weight? Why were debtors so much more effective in winning the ear of priests, prophets, officials, and social reformers? Why was it that officials like Nehemiah were willing to give such sympathetic consideration to their complaints, to inveigh, to summon great assemblies? Some have suggested practical reasons: debt crises destroyed the free peasantry, and it was free peasants who were drafted into ancient armies to fight in wars. Rulers thus had a vested interest in maintaining their recruitment base. No doubt this was a factor; clearly, it wasn’t the only one. There is no reason to believe that Nehemiah, for instance, in his anger at the usurers, was primarily concerned with his ability to levy troops for the Persian king. It had to be something deeper. What makes debt different is that it is premised on an assumption of equality. To be a slave, or lower caste, is to be intrinsically inferior. These are relations of unadulterated hierarchy. In the case of debt, we are talking about two individuals who begin as equal parties to a contract. Legally, at least as far as the contract is concerned, they are the same.

Algren’s book opens with one of the best historical descriptions of American white trash ever written.* He traces the Linkhorn ancestry back to the first wave of bonded servants to arrive on these shores. These were the dregs of society from all over the British Isles—misfits, criminals, debtors, social bankrupts of every type and description—all of them willing to sign oppressive work contracts with future employers in exchange for ocean passage to the New World. Once here, they endured a form of slavery for a year or two—during which they were fed and sheltered by the boss—and when their time of bondage ended, they were turned loose to make their own way. In theory and in the context of history the setup was mutually advantageous. Any man desperate enough to sell himself into bondage in the first place had pretty well shot his wad in the old country, so a chance for a foothold on a new continent was not to be taken lightly. After a period of hard labor and wretchedness he would then be free to seize whatever he might in a land of seemingly infinite natural wealth. Thousands of bonded servants came over, but by the time they earned their freedom the coastal strip was already settled. The unclaimed land was west, across the Alleghenies. So they drifted into the new states—Kentucky and Tennessee; their sons drifted on to Missouri, Arkansas and Oklahoma. Drifting became a habit; with dead roots in the Old World and none in the New, the Linkhorns were not of a mind to dig in and cultivate things. Bondage too became a habit, but it was only the temporary kind. They were not pioneers, but sleazy rearguard camp followers of the original westward movement. By the time the Linkhorns arrived anywhere the land was already taken—so they worked for a while and moved on. Their world was a violent, boozing limbo between the pits of despair and the Big Rock Candy Mountain. They kept drifting west, chasing jobs, rumors, homestead grabs or the luck of some front-running kin. They lived off the surface of the land, like army worms, stripping it of whatever they could before moving on. It was a day-to-day existence, and there was always more land to the west. Some stayed behind and their lineal descendants are still there—in the Carolinas, Kentucky, West Virginia and Tennessee. There were dropouts along the way: hillbillies, Okies, Arkies—they’re all the same people. Texas is a living monument to the breed. So is southern California. Algren called them “fierce craving boys” with “a feeling of having been cheated.” Freebooters, armed and drunk—a legion of gamblers, brawlers and whorehoppers. Blowing into town in a junk Model-A with bald tires, no muffler and one headlight … looking for quick work, with no questions asked and preferably no tax deductions. Just get the cash, fill up at a cut-rate gas station and hit the road, with a pint on the seat and Eddy Arnold on the radio moaning good back-country tunes about home sweet home, that Bluegrass sweetheart still waitin, and roses on Mama’s grave. Algren left the Linkhorns in Texas, but anyone who drives the Western highways knows they didn’t stay there either. They kept moving until one day in the late 1930s they stood on the spine of a scrub-oak California hill and looked down on the Pacific Ocean—the end of the road.

There were massive protests in debtor nations such as Greece, and Obama indirectly lectured Merkel that austerity policies might destroy the fragile recovery. Some nations agreed with him, such as France, which went “all in” by electing an outright socialist, François Hollande, as President and giving him a socialist Parliament. Hollande imposed the predictable economic solutions of punishing the successful, including a controversial 75 percent millionaire’s tax. These measures caused capital to flee from France and even led French film icon Gerard Depardieu to give up his French passport and move to Belgium and be granted citizenship by Russia, which charges him a 6 percent income tax rate. (I hear that in exchange, he must appear in every movie made in Russia, the way he did in France.) Panicking at the public revolt, Hollande promised to enact some market-based reforms, such as cutting spending to reduce the deficit, enacting some pro-growth policies, and capping government worker salaries. But it was too little too late. The voters took a sharp right turn in the next election. Sound familiar?

Forcing new loans upon the bankrupt on condition that they shrink their income is nothing short of cruel and unusual punishment. Greece was never bailed out. With their ‘rescue’ loan and their troika of bailiffs enthusiastically slashing incomes, the EU and IMF effectively condemned Greece to a modern version of the Dickensian debtors’ prison and then threw away the key. Debtors’ prisons were ultimately abandoned because, despite their cruelty, they neither deterred the accumulation of new bad debts nor helped creditors get their money back. For capitalism to advance in the nineteenth century, the absurd notion that all debts are sacred had to be ditched and replaced with the notion of limited liability. After all, if all debts are guaranteed, why should lenders lend responsibly? And why should some debts carry a higher interest rate than other debts, reflecting the higher risk of going bad? Bankruptcy and debt write-downs became for capitalism what hell had always been for Christian dogma – unpleasant yet essential – but curiously bankruptcy-denial was revived in the twenty-first century to deal with the Greek state’s insolvency. Why? Did the EU and the IMF not realize what they were doing? They knew exactly what they were doing. Despite their meticulous propaganda, in which they insisted that they were trying to save Greece, to grant the Greek people a second chance, to help reform Greece’s chronically crooked state and so on, the world’s most powerful institutions and governments were under no illusions. […] Banks restructure the debt of stressed corporations every day, not out of philanthropy but out of enlightened self-interest. But the problem was that, now that we had accepted the EU–IMF bailout, we were no longer dealing with banks but with politicians who had lied to their parliaments to convince them to relieve the banks of Greece’s debt and take it on themselves. A debt restructuring would require them to go back to their parliaments and confess their earlier sin, something they would never do voluntarily, fearful of the repercussions. The only alternative was to continue the pretence by giving the Greek government another wad of money with which to pretend to meet its debt repayments to the EU and the IMF: a second bailout.

My conclusions, on this point, are as follows: when the Law Commission says committal of judgment debtors is an anomaly that cannot be justified and should be abolished; when it is common cause that there is a general international move away from imprisonment for civil debt, of which the present committal proceedings are an adapted relic; when such imprisonment has been abolished in South Africa, save for its contested form as contempt of court in the magistrate's court; when the clauses concerned have already been interpreted by the Courts as restrictively as possible, without their constitutionally offensive core being eviscerated; when other tried and tested methods exist for recovery of debt from those in a position to pay; when the violation of the fundamental right to personal freedom is manifest, and the procedures used must inevitably possess a summary character if they are to be economically worthwhile to the creditor, then the very institution of civil imprisonment, however it may be described and however well directed its procedures might be, in itself must be regarded as highly questionable and not a compelling claimant for survival.

Hist, then. How dost thou know that some entire, living, thinking thing may not be invisibly and uninterpenetratingly standing precisely where thou now standest; aye, and standing there in thy spite? In thy most solitary hours, then, dost thou not fear eavesdroppers? Hold, don't speak! And if I still feel the smart of my crushed leg, though it be now so long dissolved; then, why mayest not thou, carpenter, feel the fiery pains of hell for ever, and without a body? Hah! Good Lord! Truly, sir, if it comes to that, I must calculate over again; I think I didn't carry a small figure, sir. Look ye, pudding-heads should never grant premises.—How long before this leg is done? Perhaps an hour, sir. Bungle away at it then, and bring it to me (turns to go). Oh, Life. Here I am, proud as Greek god, and yet standing debtor to this blockhead for a bone to stand on! Cursed be that mortal inter-indebtedness which will not do away with ledgers. I would be free as air; and I'm down in the whole world's books. I am so rich, I could have given bid for bid with the wealthiest Praetorians at the auction of the Roman empire (which was the world's); and yet I owe for the flesh in the tongue I brag with.

Will you dare to say so?–Have you never erred?–Have you never felt one impure sensation?–Have you never indulged a transient feeling of hatred, or malice, or revenge?–Have you never forgot to do the good you ought to do,–or remembered to do the evil you ought not to have done?–Have you never in trade overreached a dealer, or banquetted on the spoils of your starving debtor?–Have you never, as you went to your daily devotions, cursed from your heart the wanderings of your heretical brethren,–and while you dipped your fingers in the holy water, hoped that every drop that touched your pores, would be visited on them in drops of brimstone and sulphur?–Have you never, as you beheld the famished, illiterate, degraded populace of your country, exulted in the wretched and temporary superiority your wealth has given you,–and felt that the wheels of your carriage would not roll less smoothly if the way was paved with the heads of your countrymen? Orthodox Catholic–old Christian–as you boast yourself to be,–is not this true?–and dare you say you have not been an agent of Satan? I tell you, whenever you indulge one brutal passion, one sordid desire, one impure imagination–whenever you uttered one word that wrung the heart, or embittered the spirit of your fellow-creature–whenever you made that hour pass in pain to whose flight you might have lent wings of down–whenever you have seen the tear, which your hand might have wiped away, fall uncaught, or forced it from an eye which would have smiled on you in light had you permitted it–whenever you have done this, you have been ten times more an agent of the enemy of man than all the wretches whom terror, enfeebled nerves, or visionary credulity, has forced into the confession of an incredible compact with the author of evil, and whose confession has consigned them to flames much more substantial than those the imagination of their persecutors pictured them doomed to for an eternity of suffering! Enemy of mankind!' the speaker continued,–'Alas! how absurdly is that title bestowed on the great angelic chief,–the morning star fallen from its sphere! What enemy has man so deadly as himself? If he would ask on whom he should bestow that title aright, let him smite his bosom, and his heart will answer,–Bestow it here!

In country after country where local moneys were abolished in favor of interest-bearing central currency, people fell into poverty, health declined, and society deteriorated12 by all measures. Even the plague can be traced to the collapse of the marketplace of the late Middle Ages and the shift toward extractive currencies and urban wage labor. The new scheme instead favored bigger players, such as chartered monopolies, which had better access to capital than regular little businesses and more means of paying back the interest. When monarchs and their favored merchants founded the first corporations, the idea that they would be obligated to grow didn’t look like such a problem. They had their nations’ governments and armies on their side—usually as direct investors in their projects. For the Dutch East India Company to grow was as simple as sending a few warships to a new region of the world, taking the land, and enslaving its people. If this sounds a bit like the borrowing advantages enjoyed today by companies like Walmart and Amazon, that’s because it’s essentially the same money system in operation, favoring the same sorts of players. Yet however powerful the favored corporations may appear, they are really just the engines through which the larger money system extracts value from everyone’s economic activity. Even megacorporations are like competing apps on a universally accepted, barely acknowledged smartphone operating system. Their own survival is utterly dependent on their ability to grow capital for their debtors and investors.

(BDO) October 22: The Dollar Squeeze A debt is a short cash position—i.e., a commitment to deliver cash that one doesn’t have. Because the dollar is the world’s reserve currency, and because of the dollar surplus recycling that has taken place over the past few years…lots of dollar denominated debt has been built up around the world. So, as dollar liquidity has become tight, there has been a dollar squeeze. This squeeze…is hitting dollar-indebted emerging markets (particularly those of commodity exporters) and is supporting the dollar. When this short squeeze ends, which will happen when either the debtors default or get the liquidity to prevent their default, the US dollar will decline. Until then, we expect to remain long the USD against the euro and emerging market currencies. The actual price of anything is always equal to the amount of spending on the item being exchanged divided by the quantity of the item being sold (i.e., P = $/Q), so a) knowing who is spending and who is selling what quantity (and ideally why) is the ideal way to get at the price at any time, and b) prices don’t always react to changes in fundamentals as they happen in the ways characterized by those who seek to explain price movements in connection with unfolding news. During this period, volatility remained extremely high for reasons that had nothing to do with fundamentals and everything to do with who was getting in and out of positions for various reasons—like being squeezed, no longer being squeezed, rebalancing portfolios, etc. For example, on Tuesday, October 28, the S&P gained more than 10 percent and the next day it fell by 1.1 percent when the Fed cut interest rates by another 50 basis points. Closing the month, the S&P was down 17 percent—the largest single-month drop since October 1987.

A Spinoza in poetry becomes a Machiavelli in philosophy. Mysticism is the scholastic of the heart, the dialectic of the feelings. So long as our scholastic education takes us back to antiquity and furthers the study of the Greek and Latin languages, we may congratulate ourselves that these studies, so necessary for the higher culture, will never disappear. If we set our gaze on antiquity and earnestly study it, in the desire to form ourselves thereon, we get the feeling as if it were only then that we really became men. The pedagogue, in trying to write and speak Latin, has a higher and grander idea of himself than would be permissible in ordinary life. If one has not read the newspapers for some months and then reads them all together, one sees, as one never saw before, how much time is wasted with this kind of literature. The classical is health; and the romantic, disease. When Nature begins to reveal her open secret to a man, he feels an irresistible longing for her worthiest interpreter, Art. For all other Arts we must make some allowance; but to Greek Art alone we are always debtors. The dignity of Art appears perhaps most conspicuously in Music; for in Music there is no material to be deducted. It is wholly form and intrinsic value, and it raises and ennobles all that it expresses. Art rests upon a kind of religious sense: it is deeply and ineradicably in earnest. Thus it is that Art so willingly goes hand in hand with Religion. Art is essentially noble; therefore the artist has nothing to fear from a low or common subject. Nay, by taking it up, he ennobles it; and so it is that we see the greatest artists boldly exercising their sovereign rights. Ignorant people raise questions which were answered by the wise thousands of years ago. To praise a man is to put oneself on his level. In science it is a service of the highest merit to seek out those fragmentary truths attained by the ancients, and to develop them further.

...Because the sacred fire that lights all nature liveliest of all in its own image glows. All these prerogatives the human creature possesses, and if one of them should fail, he must diminish from his noble stature. Sin only can disenfranchise him, and veil his likeness to the Highest Good; whereby the light in him is lessened and grows pale. Ne'er can he win back dignities so high till the void made by guilt be all filled in with just amends paid for by illicit joy. Now, when your nature as a whole did sin in its first root, it lost these great awards, and lost the Eden of its origin; nor might they be recovered afterwards by any means, as if thou search thou'lt see, except by crossing one of these two fords; either must God, of his sole courtesy, remit, or man must pay with all that's his, the debt of sin in its entirety. Within the Eternal Counsel's deep abyss rivet thine eye, and with a heed as good as thou canst give me, do thou follow this. Man from his finite assets never could make satisfaction; ne'er could he abase him so low, obey thereafter all he would, as he'd by disobedience sought to raise him; and for this cause man might not pay his due himself, nor from the debtor's roll erase him. Needs then must God, by his own ways, renew man's proper life, and reinstate him so; his ways I say - by one, or both of two. And since the doer's actions ever show more gracious as the style of them makes plain the goodness of the heart from which they flow, that most high Goodness which is God was fain - even God, whose impress Heaven and earth display - by all His ways to lift you up again; nor, between final night and primal day, was e'er proceeding so majestical and high, nor shall not be, by either way; for God's self-giving, which made possible that man should raise himself, showed more largesse than if by naked power He'd cancelled all; and every other means would have been less than justice, if it had not pleased God's Son to be humiliate in fleshliness.

The Lord’s Prayer Expanded Our Father, Holy Father, Abba Father, in the heavens, Hallowed, holy, sacred be your name. From the rising of the sun, to the going down of the same, The name of the Lord is to be praised. Great is the Lord and greatly to be praised. Holy, holy, holy is the Lord God of hosts, The whole earth is full of your glory. Holy, holy, holy is the Lord God almighty, Who was and is and is to come. Thy kingdom come, thy will be done, On earth as it is in heaven. Thy government come, thy politics be done, On earth as it is in heaven. Thy reign and rule come, thy plans and purposes be done, On earth as it is in heaven. May we be an anticipation of the age to come. May we embody the reign of Christ here and now. Give us day by day our daily bread. Provide for the poor among us. As we seek first your kingdom and your justice, May all we need be provided for us. Forgive us our trespasses as we forgive those who trespass against us. Forgive us our sins as we forgive those who sin against us. Forgive us our debts as we forgive our debtors. Transform us by the Holy Spirit into a forgiving community of forgiven sinners. Lead us not into trouble, trial, tribulation or temptation. Be mindful of our frame, we are but dust, We can only take so much. Lead us out of the wilderness into the promised land that flows with milk and honey, Lead us out of the badlands into resurrection country. Deliver us from evil and the evil one. Save us from Satan, the accuser and adversary. So that no weapon formed against us shall prosper. So that every tongue that rises against us in accusation you will condemn. So that every fiery dart of the wicked one is extinguished by the shield of faith. So that as we submit to you and resist the devil, the devil flees. So that as we draw near to Jesus Christ lifted up, His cross becomes for us the axis of love expressed in forgiveness, That refounds the world; And the devil, who became the false ruler of the fallen world, Is driven out from among us. For thine is the kingdom and the power and the glory, forever. Amen

Unfortunately, the Hospital Fund Raising Committee, to which Elizabeth was assigned, spent most of its time mired down in petty trivialities and rarely made a decision on anything. In a fit of bored frustration, Elizabeth finally asked Ian to step into their drawing room one day, while the committee was meeting there, and to give them the benefit of his expertise. “And,” she laughingly warned him in the privacy of his study when he agreed to join them, “no matter how they prose on about every tiny, meaningless expenditure-which they will-promise me you won’t point out to them that you could build six hospitals with less effort and time.” “Could I do that?” he asked, grinning. “Absolutely!” She sighed. “Between them, they must have half the money in Europe, yet they debate about every shilling to be spent as if it were coming out of their own reticules and likely to send them to debtors’ gaol.” “If they offend your thrifty sensibilities, they must be a rare group,” Ian teased. Elizabeth gave him a distracted smile, but when they neared the drawing room, where the committee was drinking tea in Ian’s priceless Sevres china cups, she turned to him and added hastily, “Oh, and don’t comment on Lady Wiltshire’s blue hat.” “Why not?” “Because it’s her hair.” “I wouldn’t do such a thing,” he protested, grinning at her. “Yes, you would!” she whispered, trying to frown and chuckling instead. “The dowager duchess told me that, last night, you complimented the furry dog Lady Shirley had draped over her arm.” “Madam, I was following your specific instructions to be nice to the eccentric old harridan. Why shouldn’t I have complimented her dog?” “Because it was a new fur muff of a rare sort, of which she was extravagantly proud.” “There is no fur on earth that mangy, Elizabeth,” he replied with an impenitent grin. “She’s hoaxing the lot of you,” he added seriously. Elizabeth swallowed a startled laugh and said with an imploring look, “Promise me you’ll be very nice, and very patient with the committee.” “I promise,” he said gravely, but when she reached for the door handle and opened the door-when it was too late to step back and yank it closed-he leaned close to her ear and whispered, “Did you know a camel is the only animal invented by a committee, which is why it turned out the way it has?” If the committee was surprised to see the formerly curt and irascible Marquess of Kensington stroll into their midst wearing a beatific smile worth of a choir boy, they were doubtlessly shocked to see his wife’s hands clamped over her face and her eyes tearing with mirth.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike-topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunchbacked makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed from kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries’ vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers; heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters’ sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etoliated lacquerers; mottled-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men’s wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of the Last Chrysanthemum, where a puddle from last night’s rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

Approximately 80 percent of criminal defendants are indigent and thus unable to hire a lawyer. Yet our nation's public defender system is woefully inadequate. The most visible sign of the failed system is the astonishingly large caseloads public defenders routinely carry, making it impossible for them to provide meaningful representations to their clients. Sometimes defenders have well over one hundred clients at a time; many of these clients are facing decades behind bars or life imprisonment. Too often the quality of court-appointed counsel is poor because the miserable working conditions and low pay discourage good attorneys from participating in the system. And some states deny representation to impoverished defendants on the theory that somehow they should be able to pay for a lawyer, even thought they are scarcely able to pay for food or rent. In Virginia, for examples, fees paid to court-appointed attorneys for representing someone charged with a felony that carried a sentence of less than twenty years are capped at $428. And in Wisconsin, more than 11,000 poor people go to court without representation each year because anyone who earns more than $3,000 per year is considered able to afford a lawyer. In Lake Charles, Louisiana, the public defender office has only two investigators for the 2,500 felony cases and 4,000 misdemeanor cases assigned to the office each year. The NAACP Legal Defense Fund and the Southern Center for Human Rights in Atlanta sued the city of Gulfport, Mississippi, alleging that the city operated a 'modern day debtor's prison' by jailing poor people who are unable to pay their fines and denying them the right to lawyers.