Depreciation Related Quotes

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.

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.

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.

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?

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.

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.

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 any thing but a machine.

When jurists and business men assert that the depreciation of money has a very great influence on all kinds of debt relations, that it makes all kinds of business more difficult, or even impossible, that it invariably leads to consequences that nobody desires and that everybody feels to be unjust, we naturally agree with them. In a social order that is entirely founded on the use of money and in which all accounting is done in terms of money, the destruction of the monetary system means nothing less than the destruction of the basis of all exchange. Nevertheless, this evil cannot be counteracted by ad hoc laws designed to remove the burden of the depreciation from single persons, or groups of persons, or classes of the community,

One variety of the balance-of-payments theory attempts to distinguish between the importation of necessaries and the importation of articles that can be dispensed with. Necessaries, it is said, have to be bought whatever their price is, simply because they cannot be done without. Consequently there must be a continual depreciation in the currency of a country that is obliged to import necessaries from abroad and itself is able to export only relatively dispensable articles. To argue thus is to forget that the greater or less necessity or dispensability of individual goods is fully expressed in the intensity and extent of the demand for them in themarket,and thus in the amount of money which is paid for them. However strong the desire of the Austrians for foreign bread, meat, coal, or sugar, may be, they can only get these things if they are able to pay for them.

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.

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.

According to this view the present state of our warring capacities would not be a state of culture, but only a stage on the way. Opinions will, of course, be divided about this, for by culture one man will understand a state of collective culture, while another will regard this state merely as civilization8 and will expect of culture the sterner demands of individual development. Schiller is, however, mistaken when he allies himself exclusively with the second standpoint and contrasts our collective culture unfavourably with that of the individual Greek, since he overlooks the defectiveness of the civilization of that time, which makes the unlimited validity of that culture very questionable. Hence no culture is ever really complete, for it always swings towards one side or the other. Sometimes the cultural ideal is extraverted, and the chief value then lies with the object and man’s relation to it: sometimes it is introverted, and the chief value lies with subject and his relation to the idea. In the former case, culture takes on a collective character, in the latter an individual one. It is therefore easy to understand how under the influence of Christianity, whose principle is Christian love (and by counter-association, also its counterpart, the violation of individuality), a collective culture came about in which the individual is liable to be swallowed up because individual values are depreciated on principle. Hence there arose in the age of the German classicists that extraordinary yearning for the ancient world which for them was a symbol of individual culture, and on that account was for the most part very much overvalued and often grossly idealized. Not a few attempts were even made to imitate or recapture the spirit of Greece, attempts which nowadays appear to us somewhat silly, but must none the less be appreciated as forerunners of an individual culture.

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.

A second and more practical, but less systematic, form of this Socialism sought to depreciate every revolutionary movement in the eyes of the working class, by showing that no mere political reform, but only a change in the material conditions of existence, in economic relations, could be of any advantage to them. By changes in the material conditions of existence, this form of Socialism, however, by no means understands abolition of the bourgeois relations of production, an abolition that can be effected only by a revolution, but administrative reforms, based on the continued existence of these relations; reforms, therefore, that in no respect affect the relations between capital and labour, but, at the best, lessen the cost, and simplify the administrative work, of bourgeois government.

Some churches try so hard to be user-friendly and relational that the Bible is implicitly ignored or depreciated. In one evangelical church that I recently attended, the morning’s skit came in three secenes that devoured about fifteen minutes. The closing lines on true love and friendship emerged from a scene in which one woman was giving comfort and love to another who had just had a miscarriage. The latter thanked her for not quoting verses like Romans 8:28 at her, but just loving her. Now I realize that quoting verses “at” someone can be done in an insensitive and triumphalistic fashion. Yet the fact remains that no Christian who passes through deep waters draws much comfort from God until he or she realizes that God really is in control, God really does love his own people, God really is wise and good, God really can use pain in this fallen world in remarkable ways.77 To turn people away from such God-centered truths to appeal to purely human comfort I might have expected from a liberal church; it is crushingly disappointing in a church that nominally retains its evangelical statement of faith.

the consequences of this state of affairs have been drawn by the Hungarian-born American financier George Soros who, in an essay published in September 2012 (Soros 2012), argued that in order to avoid a definitive split of the euro zone into creditor and debtor countries, and thus a likely collapse of the EU itself, Germany must resolve a basic dilemma: either assume the role of the ‘benevolent hegemon’ or else leave the euro zone. If Germany were to give up the euro, leaving the euro zone in the hands of the debtor countries, all problems that now appear to be insoluble, could be resolved through currency depreciation, improved competitiveness, and a new status of the ECB as lender of last resort. The common market would survive, but the relative position of Germany and of other creditor countries that might wish to leave the euro zone would change from the winning to the losing side. Both groups of countries could avoid such problems if only Germany was willing to assume the role of a benevolent hegemon. However, this would require the more or less equal treatment of debtor and creditor countries, and a much higher rate of growth, with consequent inflation. These may well be unacceptable conditions for the German leaders, for the Bundesbank and, especially, for the German voters.

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 any thing but a machine. How can he remember well his ignorance—which his growth requires—who has so often to use his knowledge?

According to Nietzsche, the theoretical analysis of human life that realizes the relativity of all comprehensive views and thus depreciates them would make human life itself impossible, for it would destroy the protecting atmosphere within which life or culture or action is alone possible. Moreover, since the theoretical analysis has its basis outside of life, it will never be able to understand life. The theoretical analysis of life is noncommittal and fatal to commitment, but life means commitment. To avert the danger to life, Nietzsche could choose one of two ways: he could insist on the strictly esoteric character of the theoretical analysis of life—that is, restore the Platonic notion of the noble delusion—or else he could deny the possibility of theory proper and so conceive of thought as essentially subservient to, or dependent on, life or fate. If not Nietzsche himself, at any rate his successors adopted the second alternative.

In the 1860s, during its civil war, the US suspended gold convertibility and printed paper money (known as “greenbacks”) to help monetize war debts. Around the time the US returned to its gold peg in the mid-1870s, a number of other countries joined the gold standard; most currencies remained fixed against it until World War I. Major exceptions were Japan (which was on a silver-linked standard until the 1890s, which led its exchange rate to devalue against gold as silver prices fell during this period) and Spain, which frequently suspended convertibility to support large fiscal deficits. During World War I, warring countries ran enormous deficits that were funded by central banks’ printing and lending of money. Gold served as money in foreign transactions, as international trust (and hence credit) was lacking. When the war ended, a new monetary order was created with gold and the winning countries’ currencies, which were tied to gold. Still, between 1919 and 1922 several European countries, especially those that lost the war, were forced to print and devalue their currencies. The German mark and German mark debt sank between 1920 and 1923. Some of the winners of the war also had debts that had to be devalued to create a new start. With debt, domestic political, and international geopolitical restructurings done, the 1920s boomed, particularly in the US, inflating a debt bubble. The debt bubble burst in 1929, requiring central banks to print money and devalue it throughout the 1930s. More money printing and more money devaluations were required during World War II to fund military spending. In 1944–45, as the war ended, a new monetary system that linked the dollar to gold and other currencies to the dollar was created. The currencies and debts of Germany, Japan, and Italy, as well as those of China and a number of other countries, were quickly and totally destroyed, while those of most winners of the war were slowly but still substantially depreciated. This monetary system stayed in place until the late 1960s. In 1968–73 (most importantly in 1971), excessive spending and debt creation (especially by the US) required breaking the dollar’s link to gold because the claims on gold that were being turned in were far greater than the amount of gold available to redeem them. That led to a dollar-based fiat monetary system, which allowed the big increase in dollar-denominated money and credit that fueled the inflation of the 1970s and led to the debt crisis of the 1980s. Since 2000, the value of money has fallen in relation to the value of gold due to money and credit creation and because interest rates have been low in relation to inflation rates. Because the monetary system has been free-floating, it hasn’t experienced the abrupt breaks it did in the past; the devaluation has been more gradual and continuous. Low, and in some cases negative, interest rates have not provided compensation for the increasing amount of money and credit and the resulting (albeit low) inflation.

Let’s say Pierre pays $1 million for his building, including the land. The land by itself is worth $220,000. Because even the government understands that land doesn’t wear out, there isn’t a depreciation deduction for the portion of the price that relates to the land. Still, that leaves $780,000 to depreciate. That means that every year Pierre will get a deduction equal to a set portion of the $780,000. How much Pierre gets to deduct depends on how fast the government will let Pierre depreciate the building. In the United States, for instance, commercial buildings are currently depreciated over 39 years. That means that Pierre would get a deduction each year of $20,000 for 39 years ($780,000 ÷ 39). That’s about 2.5 percent per year.

It’s not so much that a strong or weak currency is inherently good or bad per se, but rather that an artificially strong or weak currency relative to a country’s trade balance is bad. If a country has a persistent trade surplus but constantly weakens its otherwise-appreciating currency by accumulating central bank reserves (mercantilism), then value is siphoned away from workers and toward the leaders. Similarly, if a country has a persistent trade deficit but has an extra monetary premium built onto its otherwise-depreciating currency due to its imperial prowess, then its workers are not very competitive in terms of global labor rates and will likely stagnate, while their political leaders, multinational corporations, and wealthy elite will thrive.

Savings are relatively useless during times of high inflation.

In sum, the loss of transcendence in our culture has four negative consequences:    1. It causes us to underestimate and depreciate our nature, dignity, destiny, and meaning in life.    2. It takes away an important source of healing and consolation for those who are suffering and sick.    3. It causes alienation from reality, others, and ourselves, negatively impacting suicide rates, familial relations, substance use, and sense of fulfillment and hope.    4. It leads to a decline in ethical motivation within individuals and ethical conduct within culture. If

Rebalancing involves taking action to ensure that the current portfolio characteristics match as closely as is practicable the targeted portfolio allocations. As market forces cause various assets to rise or fall in value, proportions of portfolios allocated to the various assets rise and fall concurrently. To maintain desired allocations, investors sell assets that appreciate in relative terms and buy assets that depreciate in relative terms. Unless investors engage in systematic rebalancing of portfolios, the risk and return profile of the actual portfolio invariably differs from the risk and return profile of the desired portfolio.

If sentiment, considered in general, is to be put into its proper place in relation to intelligence, [...] then there is a hierarchy to be observed. The modern world has precisely reversed the natural relations between the differnent orders of things once again, it is depreciation of the intellectual order (and even absence of pure intellectuality), and exaggeration of the material and the sentimental orders, which all go together to make the Western civilization of today an anomaly not to say a monstrosity.

Market value of equity: The price per share or market capitalization. Market value of firm: The sum of the market values of both debt and equity. Market value of operating assets or enterprise value: The sums of the market values of debt and equity but with cash netted out of the value. When measuring earnings and book value, you can again measure them from the perspective only of equity investors or of both debt and equity (firm). Thus, earnings per share and net income are earnings to equity, whereas operating income measures earnings to the firm. The shareholders' equity on a balance sheet is book value of equity; the book value of the entire business includes debt; and the book value of invested capital is that book value, net of cash. To provide a few illustrations: you can divide the market value of equity by the net income in order to estimate the PE ratio (measuring how much equity investors are paying per dollar of earnings) or divide enterprise value by EBITDA (earnings before interest, taxes, depreciation, and amortization) to get a sense of the market value of operating assets relative to operating cash flow. The central reason for standardizing, though, does not change. We want to compare these numbers across companies.