Depreciation Quotes

If there is no struggle, there is no progress. Those who profess to favor freedom, and yet depreciate agitation, are men who want crops without plowing up the ground. They want rain without thunder and lightning. They want the ocean without the awful roar of its many waters. This struggle may be a moral one; or it may be a physical one; or it may be both moral and physical; but it must be a struggle. Power concedes nothing without a demand. It never did and it never will.

Those who profess to favor freedom and yet depreciate agitation, are people who want crops without ploughing the ground; they want rain without thunder and lightning; they want the ocean without the roar of its many waters. The struggle may be a moral one, or it may be a physical one, or it may be both. But it must be a struggle. Power concedes nothing without a demand. It never did and it never will.

Too much respect for other people's wisdom will make you depreciate your own.

All the works of man have their origin in creative fantasy. What right have we then to depreciate imagination.

Creativity sparks originality, which then manifests itself into what we call evolution. To depreciate imagination is to depreciate life.

Most timidities have such secret compensations and Miss Bart was discerning enough to know that the inner vanity is generally in proportion to the outer self depreciation.

Far be it from me, my dear sister, to depreciate such pleasures. They would doubtless be congenial with the generality of female minds. But I confess they would have no charms for me. I should infinitely prefer a book.

Humility has nothing to do with depreciating ourselves and our gifts in ways we know to be untrue. Even "humble" attitudes can be masks of pride. Humility is that freedom from our self which enables us to be in positions in which we have neither recognition nor importance, neither power nor visibility, and even experience deprivation, and yet have joy and delight. It is the freedom of knowing that we are not in the center of the universe, not even in the center of our own private universe.

A person that doesn't know their worth will never know yours. Therefore, the longer you hang onto hope that they will finally see your worth is the moment you start to depreciate in value.

Suffering, he thought later, could rob a man of his empathy, could turn him selfish, could make him depreciate all other sufferers.

He took pains to avoid self-depreciation, self-mockery, ambiguity, irony, subtlety, vulnerability, a civilized world-weariness and a tragic sense of history--the very things, he says, that are most natural to him.

Mirabelle is not affected by a man’s failures to approach her, as her own self-depreciating attitude never allows the idea that he would in the first place.

Let me give you a word of the philosophy of reform. The whole history of the progress of human liberty shows that all concessions yet made to her august claims, have been born of earnest struggle. The conflict has been exciting, agitating, all-absorbing, and for the time being, putting all other tumults to silence. It must do this or it does nothing. If there is no struggle there is no progress. Those who profess to favor freedom and yet depreciate agitation, are men who want crops without plowing up the ground, they want rain without thunder and lightening. They want the ocean without the awful roar of its many waters." "This struggle may be a moral one, or it may be a physical one, and it may be both moral and physical, but it must be a struggle. Power concedes nothing without a demand. It never did and it never will. Find out just what any people will quietly submit to and you have found out the exact measure of injustice and wrong which will be imposed upon them, and these will continue till they are resisted with either words or blows, or with both. The limits of tyrants are prescribed by the endurance of those whom they oppress. In the light of these ideas, Negroes will be hunted at the North, and held and flogged at the South so long as they submit to those devilish outrages, and make no resistance, either moral or physical. Men may not get all they pay for in this world; but they must certainly pay for all they get. If we ever get free from the oppressions and wrongs heaped upon us, we must pay for their removal. We must do this by labor, by suffering, by sacrifice, and if needs be, by our lives and the lives of others.

One of the greatest weaknesses in most of us is our lack of faith in ourselves. One of our common failings is to depreciate our tremendous worth.

Our consumer culture is organized against history. There is a depreciation of memory and a ridicule of hope, which means everything must be held in the now, either an urgent now or an eternal now.

Dark influences from the American past congregate among us still. If we are a democracy, what are we to make of the palpable elements of plutocracy, oligarchy, and mounting theocracy that rule our state? How do we address the self-inflicted catastrophes that devastated our natural environment? So large is our malaise that no single writer can encompass it. We have no Emerson or Whitman among us. An institutionalized counterculture condemns individuality as archaic and depreciates intellectual values, even in the universities. (The Anatomy of Influence)

Left untended, knowledge and skill, like all assets, depreciate in value—surprisingly quickly. —DAVID MAISTER, BUSINESS AUTHOR AND CONSULTANT

If there is no struggle, there is no progress. Those who profess to favor freedom and yet depreciate agitation are men who want crops without plowing up the ground. They want rain without thunder and lightning. They want the ocean without the awful roar of its many waters.

Among men who rise to fame and leadership two types are recognizable-those who are born with a belief in themselves and those in whom it is a slow growth dependent on actual achievement. To men of the last type their own success is a constant surprise, and its fruits the more delicious, yet to be tested cautiously with a haunting sense of doubt whether it is not all a dream. In that doubt lies true modesty, not the sham of insincere self-depreciation but the modesty of "moderation," in the Greek sense. It

Far be it from me, my dear sister, to depreciate such pleasures. They would doubtless be congenial with the generality of female minds. But I confess they would have no charms for me. I should infinitely prefer a book. - Mary

The laboring man has not leisure for a true integrity day by day; he cannot afford to sustain the manliest relations to men; his labor would be depreciated in the market. He has no time to be anything but a machine.

Depreciating motels, junked automobiles, and quick-food joints grow like amber waves of grain.

There exists in human nature a strong propensity to depreciate the advantages, and to magnify the evils, of the present times.

As the world speeds up, stocks of knowledge depreciate at a faster rate.

Love has two affirmations. First of all, when the lover encounters the other, there is an immediate affirmation (psychologically: dazzlement, enthusiasm, exaltation, mad projection of a fulfilled future: I am devoured by desire, the impulse to be happy): I say yes to everything (blinding myself). There follows a long tunnel: my first yes is riddled by doubts, love’s value is ceaselessly threatened by depreciation: this is the moment of melancholy passion, the rising of resentment and oblation. Yet I can emerge from this tunnel; I can ‘surmount,’ without liquidating; what I have affirmed a first time, I can once again affirm, without repeating it, for then what I affirm is the affirmation, not its contingency. I affirm the first encounter in its difference, I desire its return, not its repetition. I say to the other (old or new): Let us begin again.

A couple of hundred dollars for a fishing pole!?¨ You'll hear that all the time if you don't keep your mouth shut in certain company. You can talk about the aesthetics and even mention a cane rod will appreciate in value while a new graphite rod will depreciate, but the best thing to do is turn around and say, ¨$9,000.00 for a car? I only paid $500.00 for mine.

A growing body of work in social psychology offers a possible explanation for this commercialization effect. These studies highlight the difference between intrinsic motivations (such as moral conviction or interest in the task at hand) and external ones (such as money or other tangible rewards). When people are engaged in an activity they consider intrinsically worthwhile, offering them money may weaken their motivation by depreciating or "crowding out" their intrinsic interest or commitment.

Sentences are made wonderfully one at a time. Who makes them. Nobody can make them because nobody can what ever they do see. All this makes sentences so clear I know how I like them. What is a sentence mostly what is a sentence. With them a sentence is with us about us all about us we will be willing with what a sentence is. A sentence is that they cannot be carefully there is a doubt about it. The great question is can you think a sentence. What is a sentence. He thought a sentence. Who calls him to come which he did. …What is a sentence. A sentence is a duplicate. An exact duplicate is depreciated. Why is a duplicated sentence not depreciated. Because it is a witness. No witnesses are without value.

I traded in my car with no gas in the tank and my new car came with a full tank. So I at least profited there. That makes me appreciate my depreciation more.

All they do is warm their seats for their long tenures and eventually even their seats get dilapidated with the amount of money they hog in illegally and the only way it comes out is by tilting their huge pot-bellied frames to one side and emitting poisonous gases that not only depreciate their beloved seats but also the nation as a whole and then they shout ‘Global Warming.’ Hallelujah!

Mr. Rushworh was very ready to request the favour of Mr. Crawford's assistance; and Mr. Crawford after properly depreciating his own abilities, was quite at his service in any way that could be useful.

Actually, the laboring man has not leisure for a true integrity day by day; he cannot afford to sustain the manliest relations to men; his labor would be depreciated in the market. He has no time to be anything but a machine.

I have spent my whole life trying to preserve a certain idea of myself, and that is all. You have to cling to a set of values that do not depreciate with time. Everything else is the fashion of the moment, fleeting, mutable. In a word, nonsense.

Break-ups can be a good thing,” Jane says. “They can teach us about who we really are.” “Yeah, maybe, like, break-up number one or two,” I sigh. “But break-ups have depreciating gains. I’m thirty-five now. I know who I am. I am already sick of myself.

Today you are thirteen weeks old and already controversial. You should know that the mention of the name Pablo is alarming to a very few, highly insignificant people. From this palsied paction there is occasionally the slightest pause, and then, 'Oh, really. Pablo.' Then with a small, self-depreciating chuckle, they might tilt their heads playfully and say something like 'Aren't you afraid people will think he's Mexican?' ... I find it amusing when they balk at Pablo, as though we were naming you Jesus H. Christ and jamming our nails into your hands. They seem to feel your name is up for general discussion, like naming a local bridge or a stray cat. Hmmm. Mr. Whiskers? I don't like Mr. Whiskers. I like the name Blackie.' Aren't you afraid people will think he's black?

...the downside of contesting something everyone believes to be true is that the value of anything you say starts to depreciate

(Suffering, he thought later, could rob a man of his empathy, could turn him selfish, could make him depreciate all other sufferers. This realization, when it came, surprised him.)

Politics is high-octane circus of depreciating morality.

Suffering, he thought later, could rob a man of his empathy, could turn him selfish, could make him depreciate all other sufferers. This realization, when it came, surprised him.

The more you try, so desperately, to prove a point to get someone's approval, the more fleeting that approval might be, causing a chain of depreciation of self-esteem. Sometimes, all you need do is truly love yourself and get only the approval and acceptance of the inner self.

For my present purpose I require a word which shall embrace both the Sub-Creative Art in itself, and a quality of strangeness and wonder in the Expression, derived from the Image: a quality essential to fairy-story. I propose, therefore, to arrogate to myself the powers of Humpty-Dumpty, and to use Fantasy for this purpose: in a sense, that is, which combines with its older and higher use as an equivalent of Imagination the derived notions of 'unreality' (that is, of unlikeness to the Primary World), of freedom from the dominion of 'observed fact,' in short of the fantastic. I am thus not only aware but glad of the etymological and semantic connexions of fantasy with fantastic: with images of things that are not only 'not actually present,' but which are indeed not to be found in our primary world at all, or are generally believed not to be found there. But while admitting that, I do not assent to the depreciative tone. That the images are of things not in the primary world (if that indeed is possible) is, I think, not a lower but a higher form of Art, indeed the most nearly pure form, and so (when achieved) the most Potent. Fantasy, of course, starts out with an advantage: arresting strangeness. But that advantage has been turned against it, and has contributed to its disrepute. Many people dislike being 'arrested.' They dislike any meddling with the Primary World, or such small glimpses of it as are familiar to them. They, therefore, stupidly and even maliciously confound Fantasy with Dreaming, in which there is no Art; and with mental disorders, in which there is not even control; with delusion and hallucination. But the error or malice, engendered by disquiet and consequent dislike, is not the only cause of this confusion. Fantasy has also an essential drawback: it is difficult to achieve. . . . Anyone inheriting the fantastic device of human language can say the green sun. Many can then imagine or picture it. But that is not enough -- though it may already be a more potent thing than many a 'thumbnail sketch' or 'transcript of life' that receives literary praise. To make a Secondary World inside which the green sun will be credible, commanding Secondary Belief, will probably require labour and thought, and will certainly demand a special skill, a kind of elvish craft. Few attempt such difficult tasks. But when they are attempted and in any degree accomplished then we have a rare achievement of Art: indeed narrative art, story-making in its primary and most potent mode.

The breakdown of mummies and daddies was an important part of lesbian relationships in the Bagatelle...For some of us, however, role-playing reflected all the depreciating attitudes toward women which we loathed in straight society. It was the rejection of these roles that had drawn us to 'the life' in the first place. Instinctively, without particular theory or political position or dialectic, we recognized oppression as oppression, no matter where it came from. But those lesbians who had carved some niche in the pretend world of dominance/subordination rejected what they called our 'confused' lifestyle, and they were in the majority.

The depreciation of historical fact is deeply, and probably functionally, ingrained in the ideology of the scientific profession, the same profession that places the highest of all values upon factual details of other sorts.

Never let us fall into the false notion that if we magnify Christ, we are depreciating the Father. If any lips have ever spoken concerning the Christ of God so as to depreciate the God of Christ, let those lips be covered with shame!”–1894,

Directly overhead the Milky Way was as distinct as a highway across the sky. The constellations shown brilliantly, except the north, where they were blurred by the white sheets of the Aurora. Now shimmering like translucent curtains drawn over the windows of heaven, the northern lights suddenly streaked across a million miles of space to burst in silent explosions. Fountains of light, pale greens, reds, and yellows, showered the stars and geysered up to the center of the sky, where they pooled to form a multicolored sphere, a kind of mock sun that gave light but no heat, pulsing, flaring, and casting beams in all directions, horizon to horizon. Below, the wolves howled with midnight madness and the two young men stood in speechless awe. Even after the spectacle ended, the Aurora fading again to faint shimmer, they stood as silent and transfixed as the first human beings ever to behold the wonder of creation. Starkmann felt the diminishment that is not self-depreciation but humility; for what was he and what was Bonnie George? Flickers of consciousness imprisoned in lumps of dust; above them a sky ablaze with the Aurora, around them a wilderness where wolves sang savage arias to a frozen moon.

You shouldn't succumb to the unacceptable standard or feel cowed by it and end up depreciating your own value. There are various ways to define good students, various ways to live a good life, and we all have a right to pursue our own answers.

Previous civilizations have been overthrown from without by the incursion of barbarian hordes. Christendom has dreamed up its own dissolution in the minds of its own intellectual elite. Our barbarians are home products, indoctrinated at the public expense, urged on by the media systematically stage by stage, dismantling Christendom, depreciating and deprecating all its values.

All the works of man have their origin in creative fantasy. What right have we then to depreciate imagination? In the ordinary course of things, fantasy does not easily go astray; it is too deep for that, and too closely bound up with the tap-root of human and animal instinct. In surprising ways it always rights itself again. The creative activity of the imagination frees man from his bondage to the "nothing but" and liberates in him the spirit of play. As Schiller says, man is completely human only when he is playing.

Most men, even in this comparatively free country, through mere ignorance and mistake, are so occupied with the factitious cares and superfluously coarse labors of life that its finer fruits cannot be plucked by them. Their fingers, from excessive toil, are too clumsy and tremble too much for that. Actually, the laboring man has not leisure for a true integrity day by day; he cannot afford to sustain the manliest relations to men; his honor would be depreciated in the market. He has no time to be anything but a machine.

Why is self confidence arrogant? Why is self-depreciation considered modesty? I worked my ass off to be able to have a high opinion of myself. It took a long time and many, many years, and I’m never going to tell – let anyone tell me that I should think less of myself.

The "fashion-beauty complex'," representing the corporate interests involved in the fashion and beauty industries, has, Bartky argues, taken over from the family and church as "central producers and regulators of 'femininity'" (1990, p. 39). The fashion-beauty complex promotes itself to women as seeking to, "glorify the female body and to provide opportunities for narcissistic indulgence'' but in fact its aim is to "depreciate woman's body and deal a blow to her narcissism'' so that she will buy more products. The result is that a woman feels constantly deficient and that her body requires "either alteration or else heroic measures merely to conserve it'' (p. 39).

The rental income served as a dividend, so to speak, but even at an early age, I focused more on the home appreciation. I came to understand the tax advantages of home ownership, implications of depreciation, and the opportunity to use the homes as leverage in borrowing money.

MARIA. Well I’ll not debate how far Scandal may be allowable — but in a man I am sure it is always contemtable. — We have Pride, envy, Rivalship, and a Thousand motives to depreciate each other — but the male-slanderer must have the cowardice of a woman before He can traduce one.

...the essential task of feminism is not to go looking around for a ready-made theory and then try to make it relevant to our (little?) "issue" or "problem". This is self-depreciating in the extreme, a fact that is obvious if one realises that feminism is cosmic in its dimensions.

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.

bear in mind when trying to compare housing with other forms of capital asset. The first is depreciation. Stocks do not wear out and require new roofs; houses do. The second is liquidity. As assets, houses are a great deal more expensive to convert into cash than stocks. The third is volatility.

It seems to me that we often, almost sulkily, reject the good that God offers us because, at that moment, we expected some other good. Do you know what I mean? On every level of our life - in our religious experience, in our gastronomic, erotic, aesthetic, and social experience - we are always harking back to some occasion which seemed to us to reach perfection, setting that up as a norm, and depreciating all other occasions by comparison. But these other occasions, I now suspect, are often full of their own new blessing, if only we would lay ourselves open to it. God shows us a new facet of the glory, and we refuse to look at it because we're still looking for the old one. And of course we don't get that. You can't, at the twentieth reading, get again the experience of reading Lycidas for the first time. But what you do get can be in its own way as good.

Kindness is the currency of the heart, and its value never depreciates.

A connection could be drawn between the secular ascent of biblical values in today's world and the depreciation of beauty that characterizes it on so many levels. Beauty today is often depreciated as monotonous or denounced as a constraining norm, when it is simply reduced to a pure spectacle accompanied by a rehabilitation or even exaltation of deformity and ugliness, as can be seen in many areas. The degeneration of beauty and the promotion of ugliness, tied to the flowering of intellectualism, could be certainly be part of the Umwertung stigmatized by Nietzsche.

The present generation of Christians has suffered what I call the lost concept of majesty. This has come about by a slow decline, manifesting itself in our depreciation of ourselves. Those who hold a low value of man have a corresponding low value of God. After all, God created man in His own image. When we cease to understand the majestic nature of man, we cease to appreciate the majesty of God. How

Truly, you understand the reverse art of alchemy, the depreciating of the most valuable things! Try, just for once, another recipe, in order not to realise as hitherto the opposite of what you mean to attain: deny those good things, withdraw from them the applause of the populace and discourage the spread of them, make them once more the concealed chastities of solitary souls, and say: morality is something forbidden! Perhaps you will thus attract to your cause the sort of men who are only of any account, I mean the heroic. But then there must be something formidable in it, and not as hitherto something disgusting!

And she looked upon the mirror that was given as a gift. She hated everything about it, from the circular size of it, to the color, and the wooden frame that held it in place. But mostly, she hated looking at herself. Especially into this one that had a scratch on its glass surface, which would reflect back to her face. And as she looked, it would cut her as the words her father would often say, in telling her she was ugly.

What is thus improperly regarded as profit, instead of as part of capital, is consumed by the entrepreneur or passed on either to the consumer in the form of price-reductions that would not otherwise have been made or to the labourer in the form of higher wages, and the government proceeds to tax it as income or profits. In any case, consumption of capital results from the fact that monetary depreciation falsifies capital accounting.

To be unable to bear disapproval was an unworthy weakness. But in her case it came nowise of the pride which blame stirs to resentment, but altogether of the self-depreciation which disapproval rouses to yet greater dispiriting. Praise was to her a precious thing, in part because it made her feel as if she could go on; blame, a misery, in part because it made her feel as if all was of no use, she never could do anything right. She had not yet learned that the right is the right, come of praise or blame what may. The right will produce more right and be its own reward--in the end a reward altogether infinite, for God will meet it with what is deeper than all right, namely, perfect love.

..."The glass isn't half-empty or half-full. What you're looking at is half a pint of depreciable assets sitting in a pint of capital infrastructure that can be amortized over two accounting periods." ... "Is there an engineering one?" ... "Yes! It's quite simple: That's half a pint, all that's wrong is the glass is twice as big as it needs to be.

Instead of linking an active life and an affirmative thinking, thought gives itself the task of judging life, opposing to it supposedly higher values, measuring it against these values, restricting and condemning it. And at the same time that thought thus becomes negative, life depreciates, ceases to be active, is reduced to its weakest forms, to sickly forms that are alone compatible with the so-caIled higher values. It is the triumph of "reaction" over active Iife and of negation over affirmative thought.

I feel as if it were not for me to record, even though this manuscript is intended for no eyes but mine, how hard I worked at that tremendous short-hand, and all improvement appertaining to it, in my sense of responsibility to Dora and her aunts. I will only add, to what I have already written of my perseverance at this time of my life, and of a patient and continuous energy which then began to be matured within me, and which I know to be the strong part of my character, if it have any strength at all, that there, on looking back, I find the source of my success. I have been very fortunate in worldly matters; many men have worked much harder, and not succeeded half so well; but I never could have done what I have done, without the habits of punctuality, order, and diligence, without the determination to concentrate myself on one object at a time, no matter how quickly its successor should come upon its heels, which I then formed. Heaven knows I write this, in no spirit of self-laudation. The man who reviews his own life, as I do mine, in going on here, from page to page, had need to have been a good man indeed, if he would be spared the sharp consciousness of many talents neglected, many opportunities wasted, many erratic and perverted feelings constantly at war within his breast, and defeating him. I do not hold one natural gift, I dare say, that I have not abused. My meaning simply is, that whatever I have tried to do in life, I have tried with all my heart to do well; that whatever I have devoted myself to, I have devoted myself to completely; that in great aims and in small, I have always been thoroughly in earnest. I have never believed it possible that any natural or improved ability can claim immunity from the companionship of the steady, plain, hard-working qualities, and hope to gain its end. There is no such thing as such fulfilment on this earth. Some happy talent, and some fortunate opportunity, may form the two sides of the ladder on which some men mount, but the rounds of that ladder must be made of stuff to stand wear and tear; and there is no substitute for thorough-going, ardent, and sincere earnestness. Never to put one hand to anything, on which I could throw my whole self; and never to affect depreciation of my work, whatever it was; I find, now, to have been my golden rules.

We live in a culture that celebrates talent more than integrity, but we've got it backward. Talent depreciates over time. So do intellect and appearance. You will eventually lose your strength and lose your looks. You may even lose your mind. But you don't have to lose your integrity. Integrity is the only thing that doesn't depreciate over time. Nothing takes longer to build than a godly reputation. And nothing is destroyed more quickly by one stroke of sin. That's why it must be celebrated and protected above all else.

In the 1954 Internal Revenue Code, a Republican Congress changed forty-year, straight-line depreciation for buildings to permit 'accelerated depreciation' of greenfield income-producing property in seven years. By enabling owners to depreciate or write off the value of a building in such a short time, the law created a gigantic hidden subsidy for the developers of cheap new commercial buildings located on strips. Accelerated depreciation not only encouraged poor construction, it also discouraged maintenance...After time, the result was abandonment.

And here, right at the start, one encounters a new difficulty. For the task of reestablishing the notion of God's authority is obstructed not only by the depreciation of authority itself, but also by a false, pre-established picture of God- found even within the church. Certainly, the church has preserved the concept of a loving God, a merciful God, a compassionate God. But have Christians generally themselves any vivid sense of God's power and dominion? Do we, when we worship God, or when we reflect on His nature, catch a clear echo of His resounding and indomitable majesty?... It cannot be denied that this is the God we are supposed to worship- not just a companionable God who is to be sidled up to and nestled against, but and awesome God before whom the worshipper prostrates himself, a wrathful God whose raised right arm can shake the universe.

There are many well-known arguments for why the Holocaust perpetrated by the Nazis was different. It was higher tech. Death came faster. It was industrial in its scale. All true. But it’s also true that every holocaust is different. Every genocide has its own particular characteristics, and every hated group is hated in its own special way. By sheer numbers of dead, the genocide of Indigenous peoples in the Americas surpasses all others. In terms of modern technologies, the transatlantic trade in kidnapped and enslaved Africans, and the plantations the trade served in the antebellum South and the Caribbean, were highly modern for their times. So cutting-edge, scholars have shown, that the systems developed to transport, insure, depreciate, track, control, and extract maximum wealth from this coerced labor shaped many aspects of modern accounting and human resources management. And as Rinaldo Walcott, a scholar of race and gender, writes in his manifesto On Property, “The ideas forged in the plantation economy continue to shape our social relations.” Among those social relations are modern policing, mass surveillance, and mass incarceration. On what else does the claim to exceptionalism rest?

The fact that Trump paid no tax came to light when casino regulators issued a public report on his fitness to own a casino. Trump’s tax returns showed negative income. That’s because Congress lets big real estate investors offset their income from salaries, stock market gains, consulting fees, and other income with losses from depreciation in the value of their buildings. If these paper losses for the declining value of their buildings are greater than their cash income from other sources, real estate investors can legally tell the IRS that their income is less than zero and no federal income tax is due. Trump

When the thirst for wealth becomes general, it will be sought for as well dishonestly as honestly; by frauds and overreachings, by the knaveries of trade, the heartlessness of greedy speculation, by gambling in stocks and commodities that soon demoralizes a whole community. Men will speculate upon the needs of their neighbors and the distresses of their country. Bubbles that, bursting, impoverish multitudes, will be blown up by cunning knavery, with stupid credulity as its assistants and instrument. Huge bankruptcies, that startle a country like the earth-quakes, and are more fatal, fraudulent assignments, engulfment of the savings of the poor, expansions and collapses of the currency, the crash of banks, the depreciation of Government securities, prey on the savings of self-denial, and trouble with their depredations the first nourishment of infancy and the last sands of life, and fill with inmates the churchyards and lunatic asylums.

If I recognize only nat- uralistic values, and explain everything in physical terms, I shall depreciate, hinder, or even destroy the spiritual development of my patients. And if I hold exclusively to a spiritual interpretation, then I shall misunderstand and do violence to the nat- ural man in his right to exist as a physical being.

Romance Of A Youngest Daughter" Who will wed the Dowager’s youngest daughter, The Captain? filled with ale? He moored his expected boat to a stake in the water And stumbled on sea-legs into the Hall for mating, Only to be seduced by her lady-in-waiting, Round-bosomed, and not so pale. Or the thrifty burgher in boots and fancy vest With considered views of marriage? By the tidy scullery maid he was impressed Who kept that house from depreciation and dirt, But wife does double duty and takes no hurt, So he rode her home in his carriage. Never the spare young scholar antiquary Who was their next resort; They let him wait in the crypt of the Old Library And found him compromised with a Saxon book, Claiming his truelove Learning kept that nook And promised sweet disport. Desirée (of a mother’s christening) never shall wed Though fairest child of her womb; “We will have revenge,” her injured Ladyship said, “Henceforth the tightest nunnery be thy bed By the topmost stair! When the ill-bred lovers come We’ll say, She is not at home.

There were brave and patriotic COLLECTORS who created a little flurry of activity on the Abstract Expressionist market in the late 1950s, but in general this type of painting was depreciating faster than a Pontiac Bonneville once it left the showroom. The resale market was a shambles. Without the museums to step in here and there, to buy in the name of history, Abstract Expressionism was becoming a real beached whale commercially. The deep-down mutter-to-myself truth was that the COLLECTORS, despite their fervent desire to be virtuous, had never been able to build up any gusto for Abstract Expressionism. Somehow that six-flight walk up the spiral staircase of Theory took the wind out of you.

Of course, there may be some cases in which an individual's concern with values is really a camouflage of hidden inner conflicts; but, if so, they represent the exceptions from the rule rather than the rule itself. In these cases we have actually to deal with pseudo values, and as such they have to be unmasked. Unmasking, however, should stop as soon as one is confronted with what is authentic and genuine in man, e.g., man's desire for a life that is as meaningful as possible. If it does not stop then, the only thing that the "unmasking psychologist" really unmasks is his own "hidden motive"—namely, his unconscious need to debase and depreciate what is genuine, what is genuinely human, in man.

The total average cost of driving, including depreciation, maintenance, and insurance, runs about 61 cents a mile, and since the average automobile used for commuting to work contains only 1.1 people, every commute costs a little more than 55 cents per passenger mile. This means that, if you’re an automobile commuter traveling twenty-five miles each way to work, you’re spending around $30 a day for the privilege, not including the cost, if there is one, to park. You’re also spending an hour every day for which, unless you’re a cabbie or bus driver yourself, you’re not getting paid, and during which you’re not doing anything productive at all. For the average American, that’s another $24. In transportation, time really is money.

Then we may begin by assuming that there are three classes of men—lovers of wisdom, lovers of honour, lovers of gain? Exactly. And there are three kinds of pleasure, which are their several objects? Very true. Now, if you examine the three classes of men, and ask of them in turn which of their lives is pleasantest, each will be found praising his own and depreciating that of others: the money-maker will contrast the vanity of honour or of learning if they bring no money with the solid advantages of gold and silver? True, he said. And the lover of honour—what will be his opinion? Will he not think that the pleasure of riches is vulgar, while the pleasure of learning, if it brings no distinction, is all smoke and nonsense to him? Very true. And are we to suppose, I said, that the philosopher sets any value on other pleasures in comparison with the pleasure of knowing the truth, and in that pursuit abiding, ever learning, not so far indeed from the heaven of pleasure? Does he not call the other pleasures necessary, under the idea that if there were no necessity for them, he would rather not have them? There

How grossly are they mistaken in imagining slavery to be disallowed by the Alcoran! Are not the two precepts, to quote no more, Masters treat your slaves with kindness: Slaves serve your masters with cheerfulness and fidelity, clear proofs to the contrary? Nor can the plundering of infidels be in that sacred book forbidden, since it is well known from it, that God has given the world and all that it contains to his faithful Mussulmen, who are to enjoy it of right as fast as they can conquer it. Let us then hear no more of this detestable proposition, the manumission of christian slaves, the adoption of which would, by depreciating our lands and houses, and thereby depriving so many good citizens of their properties, create universal discontent, and provoke insurrections, to the endangering of government, and producing general confusion.

The unconscious is not a demonic monster, but a thing of nature that is perfectly neutral as far as moral sense, æsthetic taste and intellectual judgement go. It is dangerous only when our conscious attitude towards it becomes hopelessly false. And this danger grows in the measure that we practise repressions. But as soon as the patient begins to assimilate the contents that were previously unconscious, the danger from the side of the unconscious diminishes. As the process of assimilation goes on, it puts an end to the dissociation of the personality and to the anxiety that attends and inspires the separation of the two realms of the psyche. That which my critic feared—I mean the overwhelming of consciousness by the unconscious—is most likely to occur when the unconscious is excluded from life by repressions, or is misunderstood and depreciated.

Some happy talent, and some fortunate opportunity, may form the two sides of the ladder on which some men mount, but the rounds of that ladder must be made of stuff to stand wear and tear, and there is no substitute for thorough-going, ardent, and sincere earnestness. Never to put one hand to anything, on which I could throw my whole self; and never to affect depreciation of my work, whatever it was; I find, now, to have been my golden rules.

Thus it takes the imminence of an infinite calamity to redeem the human adventure. On this level our age testifies to a narcissism of malediction that rips it out of its insignificance and reaffirms its centrality: by designating itself as damned, it merely emphasizes its singularity while apparently depreciating itself: 'Our period is not accidentally ephemeral; ephemerality is its essence. It cannot pass into another period but only collapse' (Anders, La Menace nucleaire, pag. 100). What a relief to know that we are not living in a little province of time but in the historic moment when time itself is going to be engulfed! What presumption, and what naivite, to believe that we are the pinnacle of history! This self-abasement is a form of vainglory. If we can't be the best, we can still be the worst. Behind their lamentations, the catastrophists are bursting with self-importance.

But as the 20th century dawned, Freudian psychology promoted the regressive notion that women suffer an intrinsic deficiency resulting in “penis envy.” Freud wrote that the “depreciation of women, horror of women, and a disposition to homosexuality are derived from the final conviction that women have no penis.” In his view, Medusa's face represents a “vagina dentata”—a hideous toothed vagina—surrounded by the writhing phalluses of castrated men.

Marrying left your maiden name disused. Its five light sounds no longer mean your face, Your voice, and all your variants of grace; For since you were so thankfully confused By law with someone else, you cannot be Semantically the same as that young beauty: It was of her that these two words were used. Now it's a phrase applicable to no one, Lying just where you left it, scattered through Old lists, old programmes, a school prize or two Packets of letters tied with tartan ribbon - Then is it scentless, weightless, strengthless, wholly Untruthful? Try whispering it slowly. No, it means you. Or, since you're past and gone, It means what we feel now about you then: How beautiful you were, and near, and young, So vivid, you might still be there among Those first few days, unfingermarked again. So your old name shelters our faithfulness, Instead of losing shape and meaning less With your depreciating luggage laden. - Maiden Name

Truth to tell, I have a very high opinion of fantasy. To me, it is actually the maternal creative side of the masculine spirit. When all is said and done, we are never proof against fantasy. It is true that there are worthless, inadequate, morbid and unsatisfying fantasies whose sterile nature will be quickly recognized by every person endowed with common-sense; but this of course proves nothing against the value of creative imagination. All the works of man have their origin in creative fantasy. What right have we then to depreciate imagination? In the ordinary, course of things, fantasy does not easily go astray; it is too deep for that, and too closely bound up with the tap-root of human and animal instinct. In surprising ways it always rights itself again. The creative activity of the imagination frees man from his bondage to "nothing but" and liberates in him the spirit of play. As Schiller says, man is completely human only when he is playing.

It is highly important for a young person who is still unadapted and has as yet achieved nothing, to shape the conscious ego as effectively as possible—that is, to educate the will. Unless he is positively a genius he even may not believe in anything active within himself that is not identical with his will. He must feel himself a man of will, and he may safely depreciate everything else within himself or suppose it subject to his will—for without this illusion he can scarcely bring about a social adaptation.

Nook people can overstate their love for a movie, having only watched it once. They are alert to how some spectacles become basically unbearable the second time. And, well, there are benefits to claiming something you’ve only experienced once as your favorite. It’s useful to have many favorites. So many that you've depreciated the use of "favorite." Favorite. Favorite. Favorite. Who cares? At any rate, substantiating favorites is an absurd practice. The genius of the word is that it's more of an expression than a word.

Prayer to an Unseen Friend My special friend, thank you for listening to me. You know how hard I am trying to fulfill your faith in me. Thank You, also for the place in which I dwell. Let neither work nor play, no matter how satisfying or glorious, ever separate me for long from my precious family. Teach me how to play the game of life with fairness, courage, fortitude and confidence. Provide me with a few friends who understand me and yet remain my friends. Allow me a forgiving heart and a mind unafraid to travel though the trail may not be marked. Give me a sense of humor and a little leisure with nothing to do. Help me to strive for the highest legitimate reward of merit, ambition and opportunity, and yet never allow me to forget to extend a kindly, helping hand to others who need encouragement and assistance. Provide me with the strength to encounter whatever is to come, that I be brave in peril, constant in tribulation, temperate in anger and always prepared for any change of fortune. Enable me to give a smile instead of a frown, a kindly word instead of harshness and bitterness. Make me sympathetic to the grief of others, realizing that there are hidden woes in every life, no matter how exalted. Keep me forever serene in every activity of life, neither unduly boastful nor given to the more serious sin of self-depreciation. In sorrow, may my soul be uplifted, by the thought that if there were no shadow, there would be no sunshine. In failure, preserve my faith. In success, keep me humble. Steady me to do the full share of my work, and more, as well as I can, and when that is done, stop me, pay me what wages Thou wilt, and permit me to say, from a loving heart... A grateful Amen

The concept "God" was invented as the opposite of the concept life — everything detrimental, poisonous, and slanderous, and all deadly hostility to life, wad bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists — in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul" — that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally — to keep the worst to the last — by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future — this man is henceforth called the evil one.

Bubble: A safe space where people that don't like to be confronted with the consequences of their actions live. Often known as the perfect environment for those that are too immature to assume responsibility for their lack of realistic perception, and instead focus their energy in maintaining an image of perfection to the outside world, while hiding their real thoughts, quite usually very sadistic and selfish. Bubbles can easily blast when a small portion of truth or justified anger hits one, so people that live inside a bubble are particularly sensitive to those that tell them things they can't comprehend, even, and in particular, when such things are correlated with their immoral social behavior. And as people that live inside a bubble need the bubble as much as they fear the outside world, they often blend unrelated words with their own nonsense to keep the danger of having a bubble exploded far from sight. This includes being an hypocrite when calling one ungrateful, offending someone while calling such individual aggressive, and using negative depreciation with arguments that fit their agenda of keeping themselves within ignorance while bringing others further to that paradox. People that live in the bubble believe anything they hear but always assume that their beliefs are independent, as the bubble stops them from seeing further and admitting something they can't see or accept. Therefore, until the moment in which everyone will be happy to have a microchip attached to their brain and google glasses stopping them from seeing the world as it is, the bubble will be known as a transitory stage, between an unempathetic dumbness and being a brainless humanoid vegetal on two legs.

The competition for accumulation requires that the capitalists inflict a daily violence upon the working class in the work place. The intensity of that violence is not under individual capitalists' control, particularly if competition is unregulated. The restless search for relative surplus value raises the productivity of labour at the same time as it devalues and depreciates labour power, to say nothing of the loss of dignity, of sense of control over the work process of the perpetual harassment by overseers and the necessity to conform to the dictates of the machine. As individuals, workers are scarcely in a position to resist, most particularly since a rising productivity has the habit of 'freeing' a certain number of them into the ranks of the unemployed. Workers can develop the power to resist only by class action of some kind — either spontaneous acts of violence (the machine-breakings, burnings and mob fury of earlier eras, which have by no means disappeared) or the creation of organizations (such as the unions) capable of waging a collective class struggle. The capitalists' compulsion to capture ever more relative surplus value does not pass unchallenged. The battle is joined once more, and the main lines of class struggle form around questions such as the application of machinery, the speed and intensity of the labour process, the employment of women and children, the conditions of labour and the rights of the worker in the work place. The fact that struggles over such issues are a part of daily life in capitalist society attests to the fact that the quest for relative surplus value is omnipresent and that the necessary violence that that quest implies is bound to provoke some kind of class response on the part of the workers.

Most men, even in this comparatively free country, through mere ignorance and mistake, are so occupied with the factitious cares and superfluously coarse labors of life that its finer fruits cannot be plucked by them. Their fingers, from excessive toil, are too clumsy and tremble too much for that. Actually, the laboring man has not leisure for a true integrity day by day; he cannot afford to sustain the manliest relations to men; his labor would be depreciated in the market. He has no time to be anything but a machine. How can he remember well his ignorance — which his growth requires — who has so often to use his knowledge? We should feed and clothe him gratuitously sometimes, and recruit him with our cordials, before we judge of him. The finest qualities of our nature, like the bloom on fruits, can be preserved only by the most delicate handling. Yet we do not treat ourselves nor one another thus tenderly.

In a traditional society, individuals are aware that they will need children to support them in the future, and so will spend their healthy young years starting a family and investing in giving their children the best life possible. But if long-term investment in general is disincentivized, if saving is likely to be counterproductive as money depreciates, this investment becomes less profitable. Further, as politicians sell people the lie that eternal welfare and retirement benefits are possible through the magic of the monetary printing press, the investment in a family becomes less and less valuable. Over time, the incentive to start a family declines and more and more people end up leading single lives. More marriages are likely to break down as partners are less likely to put in the necessary emotional, moral, and financial investment to make them work, while marriages that do survive will likely produce fewer children. The well-known phenomenon of the modern breakdown of the family cannot be understood without recognizing the role of unsound money allowing the state to appropriate many of the essential roles that the family has played for millennia, and reducing the incentive of all members of a family to invest in long-term familial relations.

SECTION XI.--The Strength of Simplicity. The soul in the state of abandonment knows how to see God even in the proud who oppose His action. All creatures, good or evil, reveal Him to it. __________________________________________________________________ The whole practice of the simple soul is in the accomplishment of the will of God. This it respects even in those unruly actions by which the proud attempt to depreciate it. The proud soul despises one in whose sight it is as nothing, who beholds only God in it, and in all its actions. Often it imagines that the modesty of the simple soul is a mark of appreciation for itself; when, all the time, it is only a sign of that loving fear of God and of His holy will as shown to it in the person of the proud. No, poor fool, the simple soul fears you not at all. You excite its compassion; it is answering God when you think it is speaking to you: it is with Him that it believes it has to do; it regards you only as one of His slaves, or rather as a mask with which He disguises Himself. Therefore the more you take a high tone, the lower you become in its estimation; and when you think to take it by surprise, it surprises you. Your wiles and violence are just favours from Heaven. The proud soul cannot comprehend itself, but the simple soul, with the light of faith, can very clearly see through it. The finding of the divine action in all that occurs at each moment, in and around us, is true science, a continuous revelation of truth, and an unceasingly renewed intercourse with God. It is a rejoicing with the Spouse, not in secret, nor by stealth, in the cellar, or the vineyard, but openly, and in public, without any human respect. It is a fund of peace, of joy, of love, and of satisfaction with God who is seen, known, or rather, believed in, living and operating in the most perfect manner in everything that happens. It is the beginning of eternal happiness not yet perfectly realised and tasted, except in an incomplete and hidden manner. The Holy Spirit, who arranges all the pieces on the board of life, will, by this fruitful and continual presence of His action, say at the hour of death, "fiat lux," "let there be light" (Gen. i, 14), and then will be seen the treasures which faith hides in this abyss of peace and contentment with God, and which will be found in those things that have been every moment done, or suffered for Him. When God gives Himself thus, all that is common becomes wonderful; and it is on this account that nothing seems to be so, because this way is, in itself, extraordinary. Consequently it is unnecessary to make it full of strange and unsuitable marvels. It is, in itself, a miracle, a revelation, a constant joy even with the prevalence of minor faults. But it is a miracle which, while rendering all common and sensible things wonderful, has nothing in itself that is sensibly marvellous.

Statisticians say that stocks with healthy dividends slightly outperform the market averages, especially on a risk-adjusted basis. On average, high-yielding stocks have lower price/earnings ratios and skew toward relatively stable industries. Stripping out these factors, generous dividends alone don’t seem to help performance. So, if you need or like income, I’d say go for it. Invest in a company that pays high dividends. Just be sure that you are favoring stocks with low P/Es in stable industries. For good measure, look for earnings in excess of dividends, ample free cash flow, and stable proportions of debt and equity. Also look for companies in which the number of shares outstanding isn’t rising rapidly. To put a finer point on income stocks to skip, reverse those criteria. I wouldn’t buy a stock for its dividend if the payout wasn’t well covered by earnings and free cash flow. Real estate investment trusts, master limited partnerships, and royalty trusts often trade on their yield rather than their asset value. In some of those cases, analysts disagree about the economic meaning of depreciation and depletion—in particular, whether those items are akin to earnings or not. Without looking at the specific situation, I couldn’t judge whether the per share asset base was shrinking over time or whether generally accepted accounting principles accounting was too conservative. If I see a high-yielder with swiftly rising share counts and debt levels, I assume the worst.

But even with respect to the most insignificant things in life, none of us constitutes a material whole, identical for everyone, which a person has only to go look up as though we were a book of specifications or a last testament; our social personality is a creation of the minds of others. Even the very simple act that we call “seeing a person we know” is in part an intellectual one. We fill the physical appearance of the individual we see with all the notions we have about him, and of the total picture that we form for ourselves, these notions certainly occupy the greater part. In the end they swell his cheeks so perfectly, follow the line of his nose in an adherence so exact, they do so well at nuancing the sonority of his voice as though the latter were only a transparent envelope that each time we see this face and hear this voice, it is these notions that we encounter again, that we hear. No doubt, in the Swann they had formed for themselves, my family had failed out of ignorance to include a host of details from his life in the fashionable world that caused other people, when they were in his presence, to see refinements rule his face and stop at his aquiline nose as though at their natural frontier; but they had also been able to garner in this face disaffected of its prestige, vacant and spacious, in the depths of these depreciated eyes, the vague, sweet residue—half memory, half forgetfulness—of the idle hours spent together after our weekly dinners, around the card table or in the garden, during our life of good country neighborliness.

The definition of morality; Morality is the idiosyncrasy of decadents, actuated by a desire to avenge themselves with success upon life. I attach great value to this definition. 8 [Pg 141] Have you understood me? I have not uttered a single word which I had not already said five years ago through my mouthpiece Zarathustra. The unmasking of Christian morality is an event which unequalled in history, it is a real catastrophe. The man who throws light upon it is a force majeure, a fatality; he breaks the history of man into two. Time is reckoned up before him and after him. The lightning flash of truth struck precisely that which theretofore had stood highest: he who understands what was destroyed by that flash should look to see whether he still holds anything in his hands. Everything which until then was called truth, has been revealed as the most detrimental, most spiteful, and most subterranean form of life; the holy pretext, which was the "improvement" of man, has been recognised as a ruse for draining life of its energy and of its blood. Morality conceived as Vampirism.... The man who unmasks morality has also unmasked the worthlessness of the values in which men either believe or have believed; he no longer sees anything to be revered in the most venerable man—even in the types of men that have been pronounced holy; all he can see in them is the most fatal kind of abortions, fatal, because they fascinate. The concept "God" was invented as the opposite of the concept life—everything detrimental, poisonous, and slanderous, and all deadly hostility to life, wad bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists—in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul"—that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is [Pg 142] [Pg 143] The Project Gutenberg eBook of Ecce Homo, by Friedrich Nietzsche. detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally—to keep the worst to the last—by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future—this man is henceforth called the evil one. And all this was believed in as morality!

According to Bartholomew, an important goal of St. Louis zoning was to prevent movement into 'finer residential districts . . . by colored people.' He noted that without a previous zoning law, such neighborhoods have become run-down, 'where values have depreciated, homes are either vacant or occupied by color people.' The survey Bartholomew supervised before drafting the zoning ordinance listed the race of each building's occupants. Bartholomew attempted to estimate where African Americans might encroach so the commission could respond with restrictions to control their spread. The St. Louis zoning ordinance was eventually adopted in 1919, two years after the Supreme Court's Buchanan ruling banned racial assignments; with no reference to race, the ordinance pretended to be in compliance. Guided by Bartholomew's survey, it designated land for future industrial development if it was in or adjacent to neighborhoods with substantial African American populations. Once such rules were in force, plan commission meetings were consumed with requests for variances. Race was frequently a factor. For example, on meeting in 1919 debated a proposal to reclassify a single-family property from first-residential to commercial because the area to the south had been 'invaded by negroes.' Bartholomew persuaded the commission members to deny the variance because, he said, keeping the first-residential designation would preserve homes in the area as unaffordable to African Americans and thus stop the encroachment. On other occasions, the commission changed an area's zoning from residential to industrial if African American families had begun to move into it. In 1927, violating its normal policy, the commission authorized a park and playground in an industrial, not residential, area in hopes that this would draw African American families to seek housing nearby. Similar decision making continued through the middle of the twentieth century. In a 1942 meeting, commissioners explained they were zoning an area in a commercial strip as multifamily because it could then 'develop into a favorable dwelling district for Colored people. In 1948, commissioners explained they were designating a U-shaped industrial zone to create a buffer between African Americans inside the U and whites outside. In addition to promoting segregation, zoning decisions contributed to degrading St. Louis's African American neighborhoods into slums. Not only were these neighborhoods zoned to permit industry, even polluting industry, but the plan commission permitted taverns, liquor stores, nightclubs, and houses of prostitution to open in African American neighborhoods but prohibited these as zoning violations in neighborhoods where whites lived. Residences in single-family districts could not legally be subdivided, but those in industrial districts could be, and with African Americans restricted from all but a few neighborhoods, rooming houses sprang up to accommodate the overcrowded population. Later in the twentieth century, when the Federal Housing Administration (FHA) developed the insure amortized mortgage as a way to promote homeownership nationwide, these zoning practices rendered African Americans ineligible for such mortgages because banks and the FHA considered the existence of nearby rooming houses, commercial development, or industry to create risk to the property value of single-family areas. Without such mortgages, the effective cost of African American housing was greater than that of similar housing in white neighborhoods, leaving owners with fewer resources for upkeep. African American homes were then more likely to deteriorate, reinforcing their neighborhoods' slum conditions.

But even with respect to the most insignificant things in life, none of us constitutes a material whole, identical for everyone, which a person has only to go look up as though we were a book of specifications or a last testament; our social personality is a creation of the minds of others. Even the very simple act that we call “seeing a person we know” is in part an intellectual one. We fill the physical appearance of the individual we see with all the notions we have about him, and of the total picture that we form for ourselves, these notions certainly occupy the greater part. In the end they swell his cheeks so perfectly, follow the line of his nose in an adherence so exact, they do so well at nuancing the sonority of his voice as though the latter were only a transparent envelope that each time we see this face and hear this voice, it is these notions that we encounter again, that we hear. No doubt, in the Swann they had formed for themselves, my family had failed out of ignorance to include a host of details from his life in the fashionable world that caused other people, when they were in his presence, to see refinements rule his face and stop at his aquiline nose as though at their natural frontier; but they had also been able to garner in this face disaffected of its prestige, vacant and spacious, in the depths of these depreciated eyes, the vague, sweet residue—half memory, half forgetfulness—of the idle hours spent together after our weekly dinners, around the card table or in the garden, during our life of good country neighborliness. The corporeal envelope of our friend had been so well stuffed with all this, as well as with a few memories relating to his parents, that this particular Swann had become a complete and living being, and I have the impression of leaving one person to go to another distinct from him, when, in my memory, I pass from the Swann I knew later with accuracy to that first Swann—to that first Swann in whom I rediscover the charming mistakes of my youth and who in fact resembles less the other Swann than he resembles the other people I knew at the time, as though one’s life were like a museum in which all the portraits from one period have a family look about them, a single tonality—to that first Swann abounding in leisure, fragrant with the smell of the tall chestnut tree, the baskets of raspberries, and a sprig of tarragon.