Difference Between Rich And Poor Quotes

The difference between rich and poor", said Francie, "is that the poor do everything with thier own hands and the rich hire hands to do things.

There is a difference between being poor and being broke. Broke is temporary. Poor is eternal.

Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like Negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothing else, and the average millionaire is only the average dishwasher dressed in a new suit. Change places, and handy dandy, which is the justice, which is the thief? Everyone who has mixed on equal terms with the poor knows this quite well. But the trouble is that intelligent, cultivated people, the very people who might be expected to have liberal opinions, never do mix with the poor. For what do the majority of educated people know about poverty?

The prisons in the United States had long been an extreme reflection of the American system itself: the stark life differences between rich and poor, the racism, the use of victims against one another, the lack of resources of the underclass to speak out, the endless "reforms" that changed little. Dostoevski once said: "The degree of civilization in a society can be judged by entering its prisons." It had long been true, and prisoners knew this better than anyone, that the poorer you were the more likely you were to end up in jail. This was not just because the poor committed more crimes. In fact, they did. The rich did not have to commit crimes to get what they wanted; the laws were on their side. But when the rich did commit crimes, they often were not prosecuted, and if they were they could get out on bail, hire clever lawyers, get better treatment from judges. Somehow, the jails ended up full of poor black people.

I found out everybody’s different – the same kind of different as me. We’re all just regular folks walkin down the road God done set in front of us. The truth about it is, whether we is rich or poor or something in between, this earth ain’t no final restin place. So in a way, we is all homeless – just workin our way toward home

What I love about the ministry of Jesus is that he identified the poor as blessed and the rich as needy...and then he went and ministered to them both. This, I think, is the difference between charity and justice. Justice means moving beyond the dichotomy between those who need and those who supply and confronting the frightening and beautiful reality that we desperately need one another.

The truth about it is, whether we is rich or poor or somethin in between, this earth ain't no final restin place. So in a way, we is all homeless--just working our way toward home.

I used to spend a lotta time worryin that I was different from other people, even from other homeless folks. Then, after I met Miss Debbie and Mr. Ron, I worried that I was so different from them that we wadn't ever gon' have no kind a' future. But I found out everybody's different - the same kind of different as me. We're all just regular folks walkin down the road God done set in front of us. The truth about it is, whether we is rich or poor or somethin in between, this earth ain't no final restin place. So in a way, we is all homeless - just workin our way toward home.

Rule #1: You must know the difference between an asset and a liability, and buy assets. If you want to be rich, this is all you need to know. It is rule number one. It is the only rule. This may sound absurdly simple, but most people have no idea how profound this rule is. Most people struggle financially because they do not know the difference between an asset and a liability. “Rich people acquire assets. The poor and middle class acquire liabilities that they think are assets, “ said rich dad.

Princess, the great difference between people in this world is not between the rich and the poor or the good and the evil, the biggest of all differences in this world is between the ones that had or have the pleasure in love and those that haven't and hadn't any pleasure in love, but just watched it with envy, sick envy. The spectators and the performers.

It is truly a great cosmic paradox that one of the best teachers in all of life turns out to be death. No person or situation could ever teach you as much as death has to teach you. While someone could tell you that you are not your body, death shows you. While someone could remind you of the insignificance of the things that you cling to, death takes them all away in a second. While people can teach you that men and women of all races are equal and that there is no difference between the rich and the poor, death instantly makes us all the same.

Death moves about at random, without discriminating between the innocent and the evil, the poor and the rich. The only difference is that the poor usually handle it better.

The difference between the rich and the poor, is finding true love.

The educated man pictures a horde of submen, wanting only a day's liberty to loot his house, burn his books, and set him to work minding a machine or sweeping out a lavatory. 'Anything,' he thinks, 'any injustice, sooner than let that mob loose.' He does not see that since there is no difference between the mass of rich and poor, there is no question of setting the mob loose. The mob is in fact loose now, and--in the shape of rich men--is using its power to set up enormous treadmills of boredom, such as 'smart' hotels.

The difference between these people and me is that they finished college and I didn't; as a consequence, they have smart jobs and I have a scruffy job, they are rich and I am poor, they are self confident and I am incontinent... they have opinions and I have lists.

faith doesn't mean that you don't have doubts... [you] still experience the same greed, resentment, lust, and anger that everyone else experienced... the lines between sinner and saved [are] more fluid; the sins of those who come to church are not so different from the sins of those who don't... You [need] to come to church precisely because you [are] of this world, not apart from it; rich, poor, sinner, saved you [need] to embrace Christ precisely because you had sins to wash away... that religious commitment did not require me to suspend critical thinking, disengage from the battle for economic and social justice, or otherwise retreat from the world...

Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothing else, and the average millionaire is only the average dishwasher dressed in a new suit.

the only difference between a rich person and a poor person is what they do in their spare time.

Rule One. You must know the difference between an asset and a liability, and buy assets.

They had far more in common than either realised. One was born Catholic, the other Protestant. One was born Irish, the other British. But neither was the greatest difference between them. One was born rich and the other poor.

Two nations; between whom there is no intercourse and no sympathy; who are as ignorant of each other's habits, thoughts, and feelings, as if they were dwellers in different zones, or inhabitants of different planets; who are formed by a different breeding, are fed by a different food, are ordered by different manners, and are not governed by the same laws . . . . THE RICH AND THE POOR.

The primary difference between a rich person and a poor person is how they manage fear.

Would you rather be smart and poor or dumb and rich? The three engineers all chose smart and poor, while the Frat Pack voted unanimously for dumb and rich. Greg was struck by how clearly the line was drawn between the two groups. They were all in their mid- to late twenties with good educations, but they valued different things.

When I asked Afghans to describe to me the difference between men and women, over the years interesting responses came back. While Afghan men often begin to describe women as more sensitive, caring, and less physically capable than men, Afghan women tend to offer up only one difference, which had never entered my mind before. Want to take a second and guess what that one difference may be? Here is the answer: Regardless of who they are, whether they are rich or poor, educated or illiterate, Afghan women often describe the difference between men and women in just one word: freedom. As in: Men have it, women do not.

Well, what was it to be a thief? He met the question at last, face to face, wiping the clammy drops of sweat from his forehead. God made this money - the fresh air, too - for his children's use. He never made the difference between poor and rich.

The level of your self-control is measured as the difference between how you act when you have nothing and how you react when you have everything.

The very rich are no different; they just have more money. The real difference in this world is not between the rich and the poor but between those who create and those incapable of creation.

The essential difference between rich societies and poor societies does not stem from any greater effort the former devote to work, nor even from any greater technological knowledge the former hold. Instead it arises mainly from the fact that rich nations possess a more extensive network of capital goods wisely invested from an entrepreneurial standpoint. These goods consists of machines, tools, computers, buildings, semi-manufactured goods, software, etc., and they exist due to prior savings of the nation's citizens. In other words, comparatively rich societies possess more wealth because they have more time accumulated in the form of capital goods, which places them closer in time to the achievement of much more valuable goals.

The world would be a different place if instead of competing to have the highest per capita GNP, nations competed to have the highest per capita stocks of wealth with the lowest throughput, or the lowest infant mortality, or the greatest political freedom, or the cleanest environment, or the smallest gap between the rich and the poor.

That's the difference between us {the poor} and them {the rich}, I thought. We know all of what's bad because we can't keep from it. They live in their big houses and the walls are thick enough around them to keep the bad out.

My point in setting these two descriptions up in this way is simply this: the nature of creative activity itself – what the brain does, and the social and psychic conditions needed for its nurture – has remained essentially the same between Thomas’s time and our own. Human beings did not suddenly acquire imagination and intuition with Coleridge, having previously been poor clods. The difference is that whereas now geniuses are said to have creative imagination which they express in intricate reasoning and original discovery, in earlier times they were said to have richly retentive memories, which they expressed in intricate reasoning and original discovery.

Aristotle’s Politics, Book III, Chapter 8 The real difference between democracy and oligarchy is between poverty and wealth. Wherever the rulers, whether they be a minority or a majority, owe their power to wealth, that is an oligarchy. Wherever the poor rule, that is a democracy. Usually, where the rulers hold power by wealth, they are few, but where the poor rule, they are many, because few men are rich but all are free [if they are citizens in a city-state], and wealth and freedom are the grounds on which the two groups lay claim to government. Democracy is not necessarily only wherever the multitude has authority. Oligarchy is not necessarily wherever a minority has power over the system of government. If the majority of a citystate were wealthy and had authority, nobody would call it a democracy, just as if a small group of poor men had control over a larger rich population, nobody would call it an oligarchy. Rather, democracy is when every free citizen has authority and oligarchy is when the rich have it. Democracy is when there is a majority of free, poor men who have authority to rule, while oligarchy is when it is in the hands of the wealthy and well-born, who are a minority.

Despite all of the time he spent in Big Heart's, Wilson had never come to understand the social lives of Indians. He did not know that, in the Indian world, there is not much social difference between a rich Indian and a poor one. Generally speaking, Indian is Indian. A few who gain wealth and power as lawyers, businessmen, artists, or doctors may marry white people and keep only white friends, but generally Indians of different classes interact freely with one another. Most unemployed or working poor, some with good jobs and steady incomes, but all mixing together. Wilson also did not realize how tribal distinctions were much more important than economic ones. The rich and poor Spokanes may hang out together, but that doesn't necessarily mean the Spokanes are friendly with the Lakota or Navajo or any other tribe. The Sioux still distrust the Crow because they served as scouts for Custer. Hardly anybody likes the Pawnee. Most important, though, Wilson did not understand that the white people who pretend to be Indian are gently teased, ignored, plainly ridiculed, or beaten, depending on their degree of whiteness.

Even though I'm almost seventy years old, I got a lot to learn, too. I used to spend a lotta time worryin that I was different from other people, even from other homeless folks. Then, after I met Miss Debbie and Mr. Ron, I worried that I was so different from them that we wadn't ever gon' have no kind a' future. But I found out everybody's different--the same kind of different as me. We're all just regular folks walkin down the road God done set in front of us. The truth about it is, whether we rich or poor or somethin in between, this earth ain't no final restin place. So in a way, we is all homeless--just workin our way toward home.

If we lived in a society where equity, respect, access, and justice were realized, and unearned privilege and inequality and oppression were transformed, the impact of trauma exposure in our lives would look dramatically different. Suffering would still occur. People would sustain injuries and contract illnesses and even hurt each other. The difference is that we would only have to confront that suffering at face value: an injury, an illness, a hurtful act. We would not have to wonder if disparities between rich and poor, white people and people of color, heterosexual people and gay/lesbian/bi/transgendered people, and so on contributed to the suffering. We would not have to wonder if we personally benefit from the disparity that underlies the suffering. We would not have to wonder if we are vulnerable to the same disparity. We would not have to decide whether we should act to change the disparity, or if we should blame the person suffering for the disparity, or if we should ignore the disparity altogether.

One can slide between poor and rich, the difference as slight as between paper and parchment, one voice and a choir, arms hanging by sides and a hug.

Regardless of who they are, whether they are rich or poor, educated or illiterate, Afghan women often describe the difference between men and women in just one word: freedom.

There is a difference between being poor and being broke. Broke is temporary. Poor is eternal.” My

You must know the difference between an asset and a liability, and buy assets.

We talk so often about the differences between people, yet here in our country we find that, in spite of circumstances which create great differences, we have certain great similarities. Rich or poor, we want our children to be well educated. Rich or poor, we want them to do better than we have done. Rich or poor, we want the respect of our neighbors and perhaps their affection. Love and death come to us all, no matter what the circumstances of our lives. In the big things that matter, the similarities are far greater than the differences. If this is true at home it is true anywhere in the world. People want the same things. They strive for the same things. They suffer from the same things. The differences are important but often superficial. The basic things are similar.

People think of our life as harsh, and of course in many ways it is. But going into the unknown world and confronting it without a single rupee in our pockets means that differences between rich and poor, educated and illiterate, all vanish, and a common humanity emerges. As wanderers, we monks and nuns are free of shadows from the past. This wandering life, with no material possessions, unlocks our souls. There is a wonderful sense of lightness, living each day as it comes, with no sense of ownership, no weight, no burden. Journey and destination became one, thought and action became one, until it is as if we are moving like a river into complete detachment.

When Kenya became independent in the early 1960s, it was at the same economic level as South Korea. But Kenya took the socialist road and South Korea took the capitalist road. Today South Korea is many times richer than Kenya. Sure, there are important cultural differences between the two countries. But we can also verify the superiority of capitalism to socialism by comparing South Korea with North Korea. Same people, same culture. Yet North Korea remains desperately poor while South Korea is a comparatively rich country. India suffered the same fate as other socialist nations—it had a stagnant economy, and indeed for nearly half a century India was symbolized by the “begging bowl.

She holds the bills between her fingers. Her training tells her to be polite, but his self-satisfied largesse irritates her. "What does the gentleman think I will do with his extra baht?" she asks. "Buy a pretty piece of jewelry? Take myself out to dinner? I am property, yes? I am Raleigh's." She tosses the money at his feet. "It makes no difference if I am rich or poor. I am owned." The man pauses, one hand on the sliding door. "Why not run away, then?" "To where?

Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like Negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothing else, and the average millionaire is only the average dishwasher dressed in a new suit. Change places, and handy dandy, which is the justice, which is the thief?

For thousands of years, civilization did not lend itself to peaceful equalization. Across a wide range of societies and different levels of development, stability favored economic inequality. This was as true of Pharaonic Egypt as it was of Victorian England, as true of the Roman Empire as of the United States. Violent shocks were of paramount importance in disrupting the established order, in compressing the distribution of income and wealth, in narrowing the gap between rich and poor. Throughout recorded history, the most powerful leveling invariably resulted from the most powerful shocks. Four different kinds of violent ruptures have flattened inequality: mass mobilization warfare, transformative revolution, state failure, and lethal pandemics. I call these the Four Horsemen of Leveling. Just like their biblical counterparts, they went forth to “take peace from the earth” and “kill with sword, and with hunger, and with death, and with the beasts of the earth.” Sometimes acting individually and sometimes in concert with one another, they produced outcomes that to contemporaries often seemed nothing short of apocalyptic. Hundreds of millions perished in their wake. And by the time the dust had settled, the gap between the haves and the have-nots had shrunk, sometimes dramatically.

However, among people who eat cooked diets, there is no difference in body weight between vegetarians and meat eaters: when our food is cooked we get as many calories from a vegetarian diet as from a typical American meat-rich diet. It is only when eating raw that we suffer poor weight gain.

There's one big difference between the poor and the rich,' Kite says, taking a drag from his cigarette. We are in a pub, at lunch-time. John Kite is always, unless stated otherwise, smoking a fag, in a pub, at lunch-time. 'The rich aren't evil, as so many of my brothers would tell you. I've known rich people -- I have played on their yachts -- and they are not unkind, or malign, and they do not hate the poor, as many would tell you. And they are not stupid -- or at least, not any more than the poor are. Much as I find amusing the idea of a ruling class of honking toffs, unable to put their socks on without Nanny helping them, it is not true. They build banks, and broker deals, and formulate policy, all with perfect competency. 'No -- the big difference between the rich and the poor is that the rich are blithe. They believe nothing can ever really be so bad, They are born with the lovely, velvety coating of blitheness -- like lanugo, on a baby -- and it is never rubbed off by a bill that can't be paid; a child that can't be educated; a home that must be left for a hostel, when the rent becomes too much. 'Their lives are the same for generations. There is no social upheaval that will really affect them. If you're comfortably middle-class, what's the worst a government policy could do? Ever? Tax you at 90 per cent and leave your bins, unemptied, on the pavement. But you and everyone you know will continue to drink wine -- but maybe cheaper -- go on holiday -- but somewhere nearer -- and pay off your mortgage -- although maybe later. 'Consider, now, then, the poor. What's the worst a government policy can do to them? It can cancel their operation, with no recourse to private care. It can run down their school -- with no escape route to a prep. It can have you out of your house and into a B&B by the end of the year. When the middle-classes get passionate about politics, they're arguing about their treats -- their tax breaks and their investments. When the poor get passionate about politics, they're fighting for their lives. 'Politics will always mean more to the poor. Always. That's why we strike and march, and despair when our young say they won't vote. That's why the poor are seen as more vital, and animalistic. No classical music for us -- no walking around National Trust properties, or buying reclaimed flooring. We don't have nostalgia. We don't do yesterday. We can't bear it. We don't want to be reminded of our past, because it was awful; dying in mines, and slums, without literacy, or the vote. Without dignity. It was all so desperate, then. That's why the present and the future is for the poor -- that's the place in time for us: surviving now, hoping for better, later. We live now -- for our instant, hot, fast treats, to prep us up: sugar, a cigarette, a new fast song on the radio. 'You must never, never forget, when you talk to someone poor, that it takes ten times the effort to get anywhere from a bad postcode, It's a miracle when someone from a bad postcode gets anywhere, son. A miracle they do anything at all.

A slave, Marcus Cato said, should be working when he is not sleeping. It does not matter whether his work in itself is good in itself—for slaves, at least. This sentiment still survives, and it has piled up mountains of useless drudgery. I believe that this instinct to perpetuate useless work is, at bottom, simply fear of the mob. The mob (the thought runs) are such low animals that they would be dangerous if they had leisure; it is safer to keep them too busy to think. A rich man who happens to be intellectually honest, if he is questioned about the improvement of working conditions, usually says something like this: "We know that poverty is unpleasant; in fact, since it is so remote, we rather enjoy harrowing ourselves with the thought of its unpleasantness. But don’t expect us to do anything about it. We are sorry fort you lower classes, just as we are sorry for a cat with the mange, of your condition. We feel that you are much safer as you are. The present state of affairs suits us, and we are not going to take the risk of setting you free, even by an extra hour a day. So, dear brothers, since evidently you must sweat to pay for our trips to Italy, sweat and be damned to you.” This is particularly the attitude of intelligent, cultivated people; one can read the substance if it in a hundred essays. Very few cultivated people have less than (say) four hundred pounds a year, and naturally they side with the rich, because they imagine that any liberty conceded to the poor is a threat to their own liberty. foreseeing some dismal Marxian Utopia as the alternative, the educated man prefers to keep things as they are. Possibly he does not like his fellow-rich very much, but he supposes that even the vulgarest of them are less inimical to his pleasures, more his kind of people, than the poor, and that he had better stand by them. It is this fear of a supposedly dangerous mob that makes nearly all intelligent people conservative in their opinions. Fear of the mob is a superstitious fear. It is based on the idea that there is some mysterious, fundamental difference between rich and poor, as though they were two different races, like negroes and white men. But in reality there is no such difference. The mass of the rich and the poor are differentiated by their incomes and nothings else, and the average millionaire is only the average dishwasher dressed in a new suit. Change places, and handy dandy, which is the justice, which is the thief? Everyone who has mixed on equal terms with the poor knows this quite well. But the trouble is that intelligent, cultivated people, the very people who might be expected to have liberal opinions, never do mix with the poor. For what do the majority of educated people know about poverty? In my copy of Villon’s poems the editor has actually thought it necessary to explain the line “Ne pain ne voyent qu'aux fenestres” by a footnote; so remote is even hunger from the educated man’s experience. From this ignorance a superstitious fear of the mob results quite naturally. The educated man pictures a horde of submen, wanting only a day’s liberty to loot his house, burn his books, and set him to work minding a machine or sweeping out a lavatory. “Anything,” he thinks, “any injustice, sooner than let that mob loose.

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

The Sun King had dinner each night alone. He chose from forty dishes, served on gold and silver plate. It took a staggering 498 people to prepare each meal. He was rich because he consumed the work of other people, mainly in the form of their services. He was rich because other people did things for him. At that time, the average French family would have prepared and consumed its own meals as well as paid tax to support his servants in the palace. So it is not hard to conclude that Louis XIV was rich because others were poor. But what about today? Consider that you are an average person, say a woman of 35, living in, for the sake of argument, Paris and earning the median wage, with a working husband and two children. You are far from poor, but in relative terms, you are immeasurably poorer than Louis was. Where he was the richest of the rich in the world’s richest city, you have no servants, no palace, no carriage, no kingdom. As you toil home from work on the crowded Metro, stopping at the shop on the way to buy a ready meal for four, you might be thinking that Louis XIV’s dining arrangements were way beyond your reach. And yet consider this. The cornucopia that greets you as you enter the supermarket dwarfs anything that Louis XIV ever experienced (and it is probably less likely to contain salmonella). You can buy a fresh, frozen, tinned, smoked or pre-prepared meal made with beef, chicken, pork, lamb, fish, prawns, scallops, eggs, potatoes, beans, carrots, cabbage, aubergine, kumquats, celeriac, okra, seven kinds of lettuce, cooked in olive, walnut, sunflower or peanut oil and flavoured with cilantro, turmeric, basil or rosemary … You may have no chefs, but you can decide on a whim to choose between scores of nearby bistros, or Italian, Chinese, Japanese or Indian restaurants, in each of which a team of skilled chefs is waiting to serve your family at less than an hour’s notice. Think of this: never before this generation has the average person been able to afford to have somebody else prepare his meals. You employ no tailor, but you can browse the internet and instantly order from an almost infinite range of excellent, affordable clothes of cotton, silk, linen, wool and nylon made up for you in factories all over Asia. You have no carriage, but you can buy a ticket which will summon the services of a skilled pilot of a budget airline to fly you to one of hundreds of destinations that Louis never dreamed of seeing. You have no woodcutters to bring you logs for the fire, but the operators of gas rigs in Russia are clamouring to bring you clean central heating. You have no wick-trimming footman, but your light switch gives you the instant and brilliant produce of hardworking people at a grid of distant nuclear power stations. You have no runner to send messages, but even now a repairman is climbing a mobile-phone mast somewhere in the world to make sure it is working properly just in case you need to call that cell. You have no private apothecary, but your local pharmacy supplies you with the handiwork of many thousands of chemists, engineers and logistics experts. You have no government ministers, but diligent reporters are even now standing ready to tell you about a film star’s divorce if you will only switch to their channel or log on to their blogs. My point is that you have far, far more than 498 servants at your immediate beck and call. Of course, unlike the Sun King’s servants, these people work for many other people too, but from your perspective what is the difference? That is the magic that exchange and specialisation have wrought for the human species.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

A person who is healthy, rich, strong, and powerful has no greater odds of being in control of his consciousness than one who is sickly, poor, weak, and oppressed. The difference between someone who enjoys life and someone who is overwhelmed by it is a product of a combination of such external factors and the way a person has come to interpret them—that is, whether he sees challenges as threats or as opportunities for action.

There is a wide difference between having poison and being poisoned. All apothecaries have poisons ready for special uses, but they are not consequently poisoned, because the poison is only in their shop, not in themselves; and so you many possess riches without being poisoned by them, so long as they are in your house or purse only, and not in your heart. It is the Christian's privilege to be rich in material things , and poor in attachment to them.

What I love about the ministry of Jesus is that he identified the poor as blessed and the rich as needy . . . and then he went and ministered to them both. This, I think, is the difference between charity and justice. Justice means moving beyond the dichotomy between those who need and those who supply and confronting the frightening and beautiful reality that we desperately need one another. That’s what I love about the Kingdom: For the poor, there is food. For the rich, there is joy. For all of us, there is grace.

Sonia Gandhi and her son play an important part in all of this. Their job is to run the Department of Compassion and Charisma and to win elections. They are allowed to make (and also to take credit for) decisions which appear progressive but are actually tactical and symbolic, meant to take the edge off popular anger and allow the big ship to keep on rolling. (The best example of this is the rally that was organised for Rahul Gandhi to claim victory for the cancellation of Vedanta’s permission to mine Niyamgiri for bauxite—a battle that the Dongria Kondh tribe and a coalition of activists, local as well as international, have been fighting for years. At the rally, Rahul Gandhi announced that he was “a soldier for the tribal people”. He didn’t mention that the economic policies of his party are predicated on the mass displacement of tribal people. Or that every other bauxite “giri”—hill—in the neighbourhood was having the hell mined out of it, while this “soldier for the tribal people” looked away. Rahul Gandhi may be a decent man. But for him to go around talking about the two Indias—the “Rich India” and the “Poor India”—as though the party he represents has nothing to do with it, is an insult to everybody’s intelligence, including his own.) The division of labour between politicians who have a mass base and win elections, and those who actually run the country but either do not need to (judges and bureaucrats) or have been freed of the constraint of winning elections (like the prime minister) is a brilliant subversion of democratic practice. To imagine that Sonia and Rahul Gandhi are in charge of the government would be a mistake. The real power has passed into the hands of a coven of oligarchs—judges, bureaucrats and politicians. They in turn are run like prize race-horses by the few corporations who more or less own everything in the country. They may belong to different political parties and put up a great show of being political rivals, but that’s just subterfuge for public consumption. The only real rivalry is the business rivalry between corporations.

The breadth of his hands-on experience at different levels of government, from the state legislature to the police department to the governor’s chair, had sensitized Roosevelt to the hidden dangers of the age: the rise of gigantic trusts that were rapidly swallowing up their competitors in one field after another, the invisible web of corruption linking political bosses to the business community, the increasing concentration of wealth and the growing gap between the rich and the poor, the squalid conditions in the immigrant slums, the mood of insurrection among the laboring classes.

In the beginning, there’s a blank mind. Then that mind gets an idea in it, and the trouble begins, because the mind mistakes the idea for the world. Mistaking the idea for the world, the mind formulates a theory and, having formulated a theory, feels inclined to act. Because the idea is always only an approximation of the world, whether that action will be catastrophic or beneficial depends on the distance between the idea and the world. Mass media’s job is to provide this simulacra of the world, upon which we build our ideas. There’s another name for this simulacra-building: storytelling. Megaphone Guy is a storyteller, but his stories are not so good. Or rather, his stories are limited. His stories have not had time to gestate—they go out too fast and to too broad an audience. Storytelling is a language-rich enterprise, but Megaphone Guy does not have time to generate powerful language. The best stories proceed from a mysterious truth-seeking impulse that narrative has when revised extensively; they are complex and baffling and ambiguous; they tend to make us slower to act, rather than quicker. They make us more humble, cause us to empathize with people we don’t know, because they help us imagine these people, and when we imagine them—if the storytelling is good enough—we imagine them as being, essentially, like us. If the story is poor, or has an agenda, if it comes out of a paucity of imagination or is rushed, we imagine those other people as essentially unlike us: unknowable, inscrutable, inconvertible. Our venture in Iraq was a literary failure, by which I mean a failure of imagination. A culture better at imagining richly, three-dimensionally, would have had a greater respect for war than we did, more awareness of the law of unintended consequences, more familiarity with the world’s tendency to throw aggressive energy back at the aggressor in ways he did not expect. A culture capable of imagining complexly is a humble culture. It acts, when it has to act, as late in the game as possible, and as cautiously, because it knows its own girth and the tight confines of the china shop it’s blundering into. And it knows that no matter how well-prepared it is—no matter how ruthlessly it has held its projections up to intelligent scrutiny—the place it is headed for is going to be very different from the place it imagined. The shortfall between the imagined and the real, multiplied by the violence of one’s intent, equals the evil one will do.

I looked at the internet for too long today and started feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempts to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual’s membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning. If serious political action is still possible, which I think at this point is an open question, maybe it won’t involve people like us—in fact I think it almost certainly won’t. And frankly if we have to go to our deaths for the greater good of humankind, I will accept that like a lamb, because I haven’t deserved this life or even enjoyed it. But I would like to be helpful in some way to the project, whatever it is, and if I could help only in a very small way, I wouldn’t mind, because I would be acting in my own self-interest anyway—because it’s also ourselves we’re brutalising, though in another way, of course. No one wants to live like this. Or at least, I don’t want to live like this. I want to live differently, or if necessary to die so that other people can one day live differently. But looking at the internet, I don’t see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation—and that to suggest otherwise is condescending and superior, like mansplaining. But what if the conditions don’t generate the solution?

Disparities in economic standing drive radical differences in Americans’ values, causing a pronounced and antagonistic political ideologically. Americans are progressively viewing members of the domestic opposition party as the greatest threat to their wellbeing. Instead of fearing a war overseas, Americans are increasing distrustful of other Americans. A great American cultural war between the rich and poor is inevitable, unless corporate America and its wealthiest citizens voluntary commence accepting a larger load of taxation and the government implements dramatic steps to shore up the disparity that continues to widen between the people on contrasting economic poles.

I'm the one who's different." "A princess, you mean?" She pinched his arm lightly as the carriage turned onto rue Dauphine. "Not a princess." Belle's refusal to take the title marriage to Lio would have afforded her was a touchy subject between them. He mercifully let it go. "But certainly not the girl you were then." She turned her attention to the wallpapered panel of the carriage, tracing the embossed flowers with the tip of her finger, unwilling to let him see her smile falter once more. She didn't know how to explain that she would always be that girl, that no titles or fine clothing would change her. In her bones, she was a poor, provincial peasant who had risen far above her station.

How are we going to bring about these transformations? Politics as usual—debate and argument, even voting—are no longer sufficient. Our system of representative democracy, created by a great revolution, must now itself become the target of revolutionary change. For too many years counting, vast numbers of people stopped going to the polls, either because they did not care what happened to the country or the world or because they did not believe that voting would make a difference on the profound and interconnected issues that really matter. Now, with a surge of new political interest having give rise to the Obama presidency, we need to inject new meaning into the concept of the “will of the people.” The will of too many Americans has been to pursue private happiness and take as little responsibility as possible for governing our country. As a result, we have left the job of governing to our elected representatives, even though we know that they serve corporate interests and therefore make decisions that threaten our biosphere and widen the gulf between the rich and poor both in our country and throughout the world. In other words, even though it is readily apparent that our lifestyle choices and the decisions of our representatives are increasing social injustice and endangering our planet, too many of us have wanted to continue going our merry and not-so-merry ways, periodically voting politicians in and out of office but leaving the responsibility for policy decisions to them. Our will has been to act like consumers, not like responsible citizens. Historians may one day look back at the 2000 election, marked by the Supreme Court’s decision to award the presidency to George W. Bush, as a decisive turning point in the death of representative democracy in the United States. National Public Radio analyst Daniel Schorr called it “a junta.” Jack Lessenberry, columnist for the MetroTimes in Detroit, called it “a right-wing judicial coup.” Although more restrained, the language of dissenting justices Breyer, Ginsberg, Souter, and Stevens was equally clear. They said that there was no legal or moral justification for deciding the presidency in this way.3 That’s why Al Gore didn’t speak for me in his concession speech. You don’t just “strongly disagree” with a right-wing coup or a junta. You expose it as illegal, immoral, and illegitimate, and you start building a movement to challenge and change the system that created it. The crisis brought on by the fraud of 2000 and aggravated by the Bush administration’s constant and callous disregard for the Constitution exposed so many defects that we now have an unprecedented opportunity not only to improve voting procedures but to turn U.S. democracy into “government of the people, by the people, and for the people” instead of government of, by, and for corporate power.

What is stealing?When is it excusable? When is it a crime?' Thomas looked uncomfortable as he read. Christian perked up. Belle saw Christian listening with interest and looked down at her shoes. 'An action becomes stealing when one of two conditions are met. First, when there is harm to the victim. Second, when the act is done for personal gain.' Thomas looked up and smiled. He seemed happy with where the speech was going, and Belle breathed a sigh of relief. Christian's face had gone white. He stood frozen in his spot. Belle smiled as if to say that things were different with him. That stealing was different in their world. She was torn between excitement for Thomas and embarasment for Christian. 'If both these criteria are met, there is no question where society stands. When of two criteria is in question, society begins to debate. For example, is it wrong when someone takes something that has been thrown away? Perhaps not, since there is no detriment to the victim. Is it wrong when someone takes a loaf of bread to feed a starving baby or taxes the rich to help the poor? Perhaps not, since the motive is unselfish.' Victoria wasn't even looking at Thomas anymore. She was glaring at Belle. She looked like she was about to lunge at her. Belle signaled to her that perhaps she should take notes. But Victoria wasn't used to preparing rebuttals without advanced notice. 'When neither of the criteria is met, however, I propose that there is no crime against ethics. Is it wrong to take a syringe from a drug addict? Of course not.

The methods from which the different non-anarchist parties expect, or say they do, the greatest good of one and all can be reduced to two, the authoritarian and the so-called liberal. The former entrusts to a few the management of social life and leads to the exploitation and oppression of the masses by the few. The latter relies on free individual enterprise and proclaims, if not the abolition, at least the reduction of governmental functions to an absolute minimum; but because it respects private property and is entirely based on the principle of each for himself and therefore of competition between men, the liberty it espouses is for the strong and for the property owners to oppress and exploit the weak, those who have nothing; and far from producing harmony, tends to increase even more the gap between rich and poor and it too leads to exploitation and domination, in other words, to authority. This second method, that is liberalism, is in theory a kind of anarchy without socialism, and therefore is simply a lie, for freedom is not possible without equality, and real anarchy cannot exist without solidarity, without socialism. The criticism liberals direct at government consists only of wanting to deprive it of some of its functions and to call on the capitalists to fight it out among themselves, but it cannot attack the repressive functions which are of its essence: for without the gendarme the property owner could not exist, indeed the government’s powers of repression must perforce increase as free competition results in more discord and inequality.

But when, by the improvement and cultivation of land, the labour of one family can provide food for two, the labour of half the society becomes sufficient to provide food for the whole. The other half, therefore, or at least the greater part of them, can be employed in providing other things, or in satisfying the other wants and fancies of mankind. Clothing and lodging, household furniture, and what is called equipage, are the principal objects of the greater part of those wants and fancies. The rich man consumes no more food than his poor neighbour. In quality it may be very different, and to select and prepare it may require more labour and art; but in quantity it is very nearly the same. But compare the spacious palace and great wardrobe of the one, with the hovel and the few rags of the other, and you will be sensible that the difference between their clothing, lodging, and household furniture, is almost as great in quantity as it is in quality. The desire of food is limited in every man by the narrow capacity of the human stomach; but the desire of the conveniencies and ornaments of building, dress, equipage, and household furniture, seems to have no limit or certain boundary. Those, therefore, who have the command of more food than they themselves can consume, are always willing to exchange the surplus, or, what is the same thing, the price of it, for gratifications of this other kind. What is over and above satisfying the limited desire, is given for the amusement of those desires which cannot be satisfied, but seem to be altogether endless. The poor, in order to obtain food, exert themselves to gratify those fancies of the rich; and to obtain it more certainly, they vie with one another in the cheapness and perfection of their work. The number of workmen increases with the increasing quantity of food, or with the growing improvement and cultivation of the lands; and as the nature of their business admits of the utmost subdivisions of labour, the quantity of materials which they can work up, increases in a much greater proportion than their numbers. Hence arises a demand for every sort of material which human invention can employ, either usefully or ornamentally, in building, dress, equipage, or household furniture; for the fossils and minerals contained in the bowels of the earth, the precious metals, and the precious stones.

In her book The Government-Citizen Disconnect, the political scientist Suzanne Mettler reports that 96 percent of American adults have relied on a major government program at some point in their lives. Rich, middle-class, and poor families depend on different kinds of programs, but the average rich and middle-class family draws on the same number of government benefits as the average poor family. Student loans look like they were issued from a bank, but the only reason banks hand out money to eighteen-year-olds with no jobs, no credit, and no collateral is because the federal government guarantees the loans and pays half their interest. Financial advisers at Edward Jones or Prudential can help you sign up for 529 college savings plans, but those plans' generous tax benefits will cost the federal government an estimated $28.5 billion between 2017 and 2026. For most Americans under the age of sixty-five, health insurance appears to come from their jobs, but supporting this arrangement is one of the single largest tax breaks issued by the federal government, one that exempts the cost of employer-sponsored health insurance from taxable incomes. In 2022, this benefit is estimated to have cost the government $316 billion for those under sixty-five. By 2032, its price tag is projected to exceed $6oo billion. Almost half of all Americans receive government-subsidized health benefits through their employers, and over a third are enrolled in government-subsidized retirement benefits. These participation rates, driven primarily by rich and middle-class Americans, far exceed those of even the largest programs directed at low income families, such as food stamps (14 percent of Americans) and the Earned Income Tax Credit (19 percent). Altogether, the United States spent $1.8 trillion on tax breaks in 2021. That amount exceeded total spending on law enforcement, education, housing, healthcare, diplomacy, and everything else that makes up our discretionary budget. Roughly half the benefits of the thirteen largest individual tax breaks accrue to the richest families, those with incomes that put them in the top 20 percent. The top I percent of income earners take home more than all middle-class families and double that of families in the bottom 20 percent. I can't tell you how many times someone has informed me that we should reduce military spending and redirect the savings to the poor. When this suggestion is made in a public venue, it always garners applause. I've met far fewer people who have suggested we boost aid to the poor by reducing tax breaks that mostly benefit the upper class, even though we spend over twice as much on them as on the military and national defense.

Finally, the inner accessibility and reflectiveness of theoretical knowledge which cannot basically be withheld from anybody, as can certain emotions and volitions, has a consequence that directly offsets its practical results. In the first place, it is precisely because of their general accessibility that factors quite independent of personal capacities decide on the factual utilization of knowledge. This leads to the enormous preponderance of the most unintelligent 'educated' person over the cleverest proletarian. The apparent equality with which educational materials are available to everyone interested in them is, in reality, a sheer mockery. The same is true of the other freedoms accorded by the liberal doctrines which, though they certainly do not hamper the individual from gaining goods of any kind, do however disregard the fact that only those already privileged in some way or another have the possibility of acquiring them. For just as the substance of education - in spite of, or because of it general availability - can ultimately be acquired only through individual activity, so it gives rise to the most intangible and thus the most unassailable aristocracy, to a distinction between high and low which can be abolished neither (as can socioeconomic differences) by a decree or a revolution. Thus it was appropriate for Jesus to say to the rich youth: 'Give away your goods to the poor', but not for him to say: 'Give your education to the underprivileged'. There is no advantage that appears to those in inferior positions to be so despised, and before which they feel so deprived and helpless, as the advantage of education. For this reason, attempts to achieve practical equality very often and in so many variations scorn intellectual education. This is true of Buddha, the Cynics, certain currents in Christianity, down to Robespierre's 'nous n'avons pas besoin de savants'. In speech and writing - which, viewed abstractly, are a manifestation of its communal nature - makes possible its accumulation, and, especially, its concentration so that, in this respect, the gulf between high and low is persistently widened. The intellectually gifted or the materially independent person will have all the more chances for standing out from the masses the larger and more concentrated are the available educational materials. Just as the proletarian today has many comforts and cultural enjoyments that were formerly denied to him, while at the same time - particularly if we look back over several centuries and millennia - the gulf between his way of life and that of the higher strata has certainly become much deeper, so, similarly, the rise in the general level of knowledge as a whole does not by any means bring about a general levelling, but rather its opposite.

Rich, middle-class, and poor families depend on different kinds of programs, but the average rich and middle-class family draws on the same number of government benefits as the average poor family. Student loans look like they were issued from a bank, but the only reason banks hand out money to eighteen-year-olds with no jobs, no credit, and no collateral is because the federal government guarantees the loans and pays half their interest. Financial advisers at Edward Jones or Prudential can help you sign up for 529 college savings plans, but those plans’ generous tax benefits will cost the federal government an estimated $28.5 billion between 2017 and 2026. For most Americans under the age of sixty-five, health insurance appears to come from their jobs, but supporting this arrangement is one of the single largest tax breaks issued by the federal government, one that exempts the cost of employer-sponsored health insurance from taxable incomes.

I would not be able to explain the highly complex process of wealth concentration to you,” the alien said, “but in essence it was no different than the operations of capital markets in your world. In the time of my great-grandfather, sixty percent of the wealth of the First Earth was under the control of ten million; in the world of my grandfather, eighty percent of our world's wealth was in the hands of a mere ten thousand. And, when my father was young, ninety percent of the wealth was held by no more than forty-two individuals. “When I was born, capitalism on the First Earth had reached the peak of peaks, producing an almost unbelievable marvel of wealth: Ninety-nine percent of the wealth of our world was now in the hands of single person! That person was known as the 'Last Entrepreneur'. “Even though there was still a gap between rich and poor among the other two billion, they were vying for nothing more than the remaining one percent of the world's wealth. And so the First Earth became a world with one rich man and two billion poor.

In 1987, a rich donor in Philadelphia “adopted” 112 black sixth graders, few of whom had grown up with fathers in their home. He guaranteed them a fully funded education through college as long as they did not do drugs, have children before getting married, or commit crimes. He also gave them tutors, workshops, and after-school programs, kept them busy in summer programs, and provided them with counselors for when they had any kind of problem. Forty-five of the kids never made it through high school. Of the sixty-seven boys, nineteen became felons. Twelve years later, the forty-five girls had had sixty-three children between them, and more than half had become mothers before the age of eighteen. So what exactly was the “racism” that held these poor kids back that could have been erased at the time and created a different result for these children? The answer is none. Social history is too complex to yield to the either/or gestures of KenDiAngelonian propositions. What held those poor kids back was that they had been raised amid a different sense of what is normal than white kids in the burbs.

God in the Spirit revealed in Jesus Christ, calls us by grace to be renewed in the image of our Creator, that we may be one in divine love for the world. Today is the day God cares for the integrity of creation, wills the healing and wholeness of all life, weeps at the plunder of earth’s goodness. And so shall we. Today is the day God embraces all hues of humanity, delights in diversity and difference, favors solidarity transforming strangers into friends. And so shall we. Today is the day God cries with the masses of starving people, despises growing disparity between rich and poor, demands justice for workers in the marketplace. And so shall we. Today is the day God deplores violence in our homes and streets, rebukes the world’s warring madness, humbles the powerful and lifts up the lowly. And so shall we. Today is the day God calls for nations and peoples to live in peace, celebrates where justice and mercy embrace, exults when the wolf grazes with the lamb. And so shall we. Today is the day God brings good news to the poor, proclaims release to the captives, gives sight to the blind, and sets the oppressed free. And so shall we.

The connection between economic interest and recognition was well understood by the founder of modern political economy, Adam Smith, in his book The Theory of Moral Sentiments. Even in late-eighteenth-century Britain, he observed that the poor had basic necessities and did not suffer from gross material deprivation. They sought wealth for a different reason: To be observed, to be attended to, to be taken notice of with sympathy, complacency, and approbation, are all the advantages which we can propose to derive from it. It is the vanity, not the ease or the pleasure, which interests us. But vanity is always founded upon the belief of our being the object of attention and approbation. The rich man glories in his riches, because he feels that they naturally draw upon him the attention of the world, and that mankind are disposed to go along with him in all the agreeable emotions with which the advantages of his situation so readily inspire him … The poor man, on the contrary, is ashamed of his poverty. He feels that it either places him out of sight of mankind, or, that if they take any notice of him, they have, however, scarce any fellow-feeling with the misery and distress which he suffers.

Reason No. 1. Overcoming the fear of losing money. I have never met anyone who really likes losing money. And in all my years, I have never met a rich person who has never lost money. But I have met a lot of poor people who have never lost a dime. . .investing, that is. The fear of losing money is real. Everyone has it. Even the rich. But it's not fear that is the problem. It's how you handle fear. It's how you handle losing. It's how you handle failure that makes the difference in one's life. That goes for anything in life, not just money. The primary difference between a rich person and a poor person is how they handle that fear. It's OK to be fearful. It's OK to be a coward when it comes to money. You can still be rich. We're all heroes at something and cowards at something else. My friend's wife is an emergency room nurse. When ; she sees blood, she flies into action. When I mention investing, she runs'j away. When I see blood, I don't run. I pass out. My rich dad understood phobias about money. "Some people are terrified of snakes. Some people are terrified about losing money. Both are phobias," he would say. So his solution to the phobia of losing money was this little rhyme: "If you hate risk and worry. . .start early.

There's some that came here never believing they were dead. They insisted all the way that they were alive, it was a mistake, someone would have to pay; made no difference. There's others who longed to be dead when they were alive, poor souls; lives full of pain or misery; killed themselves for a chance of a blessed rest, and found that nothing had changed except for the worse, and this time there was no escape; you can't make yourself alive again. And there's been others so frail and sickly, little infants, sometimes, that they're scarcely born into the living before they come down to the dead. I've rowed this boat with a little crying baby on my lap many, many times, that never knew the difference between up there and down here. And old folk too, the rich ones are the worst, snarling and savage and cursing me, railing and screaming: what did I think I was? Hadn't they gathered and saved all the gold they could garner? Wouldn't I take some now, to put them back ashore? They'd have the law on me, they had powerful friends, they knew the Pope and the King of this and the Duke of that, they were in a position to see I was punished and chastised... But they knew what the truth was in the end: the only position they were in was in my boat going to the land of the dead, and as for those kings and popes, they'd be in here too, in their turn, sooner than they wanted. I let 'em cry and rave; they can't hurt me; they fall silent in the end.

Are we dead now?" Will said to the boatman. "Makes no difference," he said. "There's some that came here never believing they were dead. They insisted all the way that they were alive, it was a mistake, someone would have to pay; made no difference. There's others who longed to be dead when they were alive, poor souls; lives full of pain and misery; killed themselves for a chance of a blessed rest, and found that nothing had changed except for the worse, and this time there was no escape; you can't make yourself alive again. And there's been others so frail and sickly, little infants, sometimes, that were scarcely born in to the living before they come down to the dead. I've rowed this boat with a little crying baby on my lap many, many times, that never knew the difference between up there and down here. And old folk, too, the rich ones are the worst, snarling and savage and cursing me, railing and screaming: what did I think I was? Hadn't they gathered and saved all the gold they could garner? Wouldn't I take some now, to put them back ashore? They'd have the law on me, they had powerful friends, they knew the Pope and the king of this and the duke of that, they were in a position to see I was punished and chastised...But they knew what the truth was in the end: the only position they were in was in my boat going to the land of the dead, and as for those kings and Pope,s they'd be in here, too, in their turn, sooner than they wanted. I let 'em cry and rave; they can't hurt me; the fall silent in the end. So if you don't know whether you're dead or not, and the little girls swears blind she'll come out again to the living, I say nothing to contradict you. What you are, you'll know soon enough.

The United States over the last thirty years has seen a growing gap - indeed, a deepening gulf - between rich and poor. The gap is significantly greater than in any other developed nation. Moreover, the growing gulf between rich and poor is the result of social and economic policy, not because some classes of people worked harder and others slacked off over the last thirty years (all of us, according to most studies, are working harder). The differences among countries generate the same conclusion: social policy, not simply individual effort, is responsible for the distribution of wealth. Our recent social policy may not have been intended to produce this result, but it has. The consequence is increased suffering and desperation among the poor and potentially grave consequences for the society as a whole. Moreover, many people in the middle, who are most often struggling financially, support the individualistic ideology underlying our social policy - namely, the notions that we each have worked hard for what we have and ought to be able to keep all of it, that government is bad (or at least inefficient and wasteful - and hungry for our tax dollars), and that things will be better for all of us if we let the wealthiest people in our country make and keep as much money as possible. Many of us seem not to realize that the people who benefit the most from our politics and economics of individualism are the wealthiest 10 percent, especially the top 1 percent. People will support a tax cut that saves them $300 a year, without considering that the same tax cut will save the very wealthy tens of thousands or even hundreds of thousands a year, with significant damage to the social fabric, including not only decreased help for the poor and disadvantaged but also cuts in services such as public schools, road repairs, parks, libraries, and so forth.

To most people’s surprise, a large study of the United States found that midlife is the time of least happiness, greatest anxiety, and lowest life satisfaction23 for both men and women. Things begin looking up around age sixty—and not because the “younger old” are skewing the curve. The Gallup World Poll, which studies countries large and small, poor and rich, agrarian and industrialized, finds that life satisfaction assumes a U-shape across life24 in wealthier countries but different patterns elsewhere. Data from the United States and Western Europe confirm that most people are around sixty before they achieve levels of well-being comparable to those of twenty-year-olds,25 and rates climb thereafter. The increased well-being of old people seems made up of both declines in negatives and increases in positives. In one recent study, anxiety marched steadily upward26 from the teenage years to its greatest heights between ages thirty-five and fifty-nine. In the early sixties, it dropped markedly, falling again at sixty-five, then staying at the life span’s lowest levels thereafter. Conversely, sixty- to sixty-four-year-olds were happier and more satisfied with their lives than people aged twenty to fifty-nine, but not nearly as happy as those aged sixty-five and over. Even those over age ninety were happier than the middle-aged. As the poet Mary Ruefle has said, “You should never fear aging because you have absolutely no idea the absolute freedom in aging; it’s astounding and mind-blowing. You no longer care what people think. As soon as you become invisible—which happens much more quickly to women than men—there is a freedom that’s astounding. And all your authority figures drift away. Your parents die. And yes, of course, it’s heartbreaking, but it’s also wonderfully freeing.”27 In sum, depending on the measure, by their later sixties or early seventies, older adults surpass younger adults on all measures, showing less stress, depression, worry, and anger, and more enjoyment, happiness, and satisfaction. In these and similar studies, people between sixty-five and seventy-nine years old report the highest average levels of personal well-being, followed by those over eighty, and then those who are eighteen to twenty-one years old.

There are two famous quips of Stalin which are both grounded in this logic. When Stalin answered the question "Which deviation is worse, the Rightist or the Leftist one?" by "They are both worse!", the underlying premise is that the Leftist deviation is REALLY ("objectively," as Stalinists liked to put it) not leftist at all, but a concealed Rightist one! When Stalin wrote, in a report on a party congress, that the delegates, with the majority of votes, unanimously approved the CC resolution, the underlying premise is, again, that there was really no minority within the party: those who voted against thereby excluded themselves from the party... In all these cases, the genus repeatedly overlaps (fully coincides) with one of its species. This is also what allows Stalin to read history retroactively, so that things "become clear" retroactively: it was not that Trotsky was first fighting for the revolution with Lenin and Stalin and then, at a certain stage, opted for a different strategy than the one advocated by Stalin; this last opposition (Trotsky/Stalin) "makes it clear" how, "objectively," Trotsky was against revolution all the time back. We find the same procedure in the classificatory impasse the Stalinist ideologists and political activists faced in their struggle for collectivization in the years 1928-1933. In their attempt to account for their effort to crush the peasants' resistance in "scientific" Marxist terms, they divided peasants into three categories (classes): the poor peasants (no land or minimal land, working for others), natural allies of the workers; the autonomous middle peasants, oscillating between the exploited and exploiters; the rich peasants, "kulaks" (employing other workers, lending them money or seeds, etc.), the exploiting "class enemy" which, as such, has to be "liquidated." However, in practice, this classification became more and more blurred and inoperative: in the generalized poverty, clear criteria no longer applied, and other two categories often joined kulaks in their resistance to forced collectivization. An additional category was thus introduced, that of a subkulak, a peasant who, although, with regard to his economic situation, was to poor to be considered a kulak proper, nonetheless shared the kulak "counter-revolutionary" attitude.

However we decide to apportion the credit for our improved life spans, the bottom line is that nearly all of us are better able today to resist the contagions and afflictions that commonly sickened our great-grandparents, while having massively better medical care to call on when we need it. In short, we have never had it so good. Or at least we have never had it so good if we are reasonably well-off. If there is one thing that should alarm and concern us today, it is how unequally the benefits of the last century have been shared. British life expectancies might have soared overall, but as John Lanchester noted in an essay in the London Review of Books in 2017, males in the East End of Glasgow today have a life expectancy of just fifty-four years—nine years less than a man in India. In exactly the same way, a thirty-year-old black male in Harlem, New York, is at much greater risk of dying than a thirty-year-old male Bangladeshi from stroke, heart disease, cancer, or diabetes. Climb aboard a bus or subway train in almost any large city in the Western world and you can experience similar vast disparities with a short journey. In Paris, travel five stops on the Metro’s B line from Port-Royal to La Plaine—Stade de France and you will find yourself among people who have an 82 percent greater chance of dying in a given year than those just down the line. In London, life expectancy drops reliably by one year for every two stops traveled eastward from Westminster on the District Line of the Underground. In St. Louis, Missouri, make a twenty-minute drive from prosperous Clayton to the inner-city Jeff-Vander-Lou neighborhood and life expectancy drops by one year for every minute of the journey, a little over two years for every mile. Two things can be said with confidence about life expectancy in the world today. One is that it is really helpful to be rich. If you are middle-aged, exceptionally well-off, and from almost any high-income nation, the chances are excellent that you will live into your late eighties. Someone who is otherwise identical to you but poor—exercises as devotedly, sleeps as many hours, eats a similarly healthy diet, but just has less money in the bank—can expect to die between ten and fifteen years sooner. That’s a lot of difference for an equivalent lifestyle, and no one is sure how to account for it.

Beyoncé and Rihanna were pop stars. Pop stars were musical performers whose celebrity had exploded to the point where they could be identified by single words. You could say BEYONCÉ or RIHANNA to almost anyone anywhere in the industrialized world and it would conjure a vague neurological image of either Beyoncé or Rihanna. Their songs were about the same six subjects of all songs by all pop stars: love, celebrity, fucking, heartbreak, money and buying ugly shit. It was the Twenty-First Century. It was the Internet. Fame was everything. Traditional money had been debased by mass production. Traditional money had ceased to be about an exchange of humiliation for food and shelter. Traditional money had become the equivalent of a fantasy world in which different hunks of vampiric plastic made emphatic arguments about why they should cross the threshold of your home. There was nothing left to buy. Fame was everything because traditional money had failed. Fame was everything because fame was the world’s last valid currency. Beyoncé and Rihanna were part of a popular entertainment industry which deluged people with images of grotesque success. The unspoken ideology of popular entertainment was that its customers could end up as famous as the performers. They only needed to try hard enough and believe in their dreams. Like all pop stars, Beyoncé and Rihanna existed off the illusion that their fame was a shared experience with their fans. Their fans weren’t consumers. Their fans were fellow travelers on a journey through life. In 2013, this connection between the famous and their fans was fostered on Twitter. Beyoncé and Rihanna were tweeting. Their millions of fans were tweeting back. They too could achieve their dreams. Of course, neither Beyoncé nor Rihanna used Twitter. They had assistants and handlers who packaged their tweets for maximum profit and exposure. Fame could purchase the illusion of being an Internet user without the purchaser ever touching a mobile phone or a computer. That was a difference between the rich and the poor. The poor were doomed to the Internet, which was a wonderful resource for watching shitty television, experiencing angst about other people’s salaries, and casting doubt on key tenets of Mormonism and Scientology. If Beyoncé or Rihanna were asked about how to be like them and gave an honest answer, it would have sounded like this: “You can’t. You won’t. You are nothing like me. I am a powerful mixture of untamed ambition, early childhood trauma and genetic mystery. I am a portal in the vacuum of space. The formula for my creation is impossible to replicate. The One True God made me and will never make the like again. You are nothing like me.

The Sun King had dinner each night alone. He chose from forty dishes, served on gold and silver plate. It took a staggering 498 people to prepare each meal. He was rich because he consumed the work of other people, mainly in the form of their services. He was rich because other people did things for him. At that time, the average French family would have prepared and consumed its own meals as well as paid tax to support his servants in the palace. So it is not hard to conclude that Louis XIV was rich because others were poor. But what about today? Consider that you are an average person, say a woman of 35, living in, for the sake of argument, Paris and earning the median wage, with a working husband and two children. You are far from poor, but in relative terms, you are immeasurably poorer than Louis was. Where he was the richest of the rich in the world’s richest city, you have no servants, no palace, no carriage, no kingdom. As you toil home from work on the crowded Metro, stopping at the shop on the way to buy a ready meal for four, you might be thinking that Louis XIV’s dining arrangements were way beyond your reach. And yet consider this. The cornucopia that greets you as you enter the supermarket dwarfs anything that Louis XIV ever experienced (and it is probably less likely to contain salmonella). You can buy a fresh, frozen, tinned, smoked or pre-prepared meal made with beef, chicken, pork, lamb, fish, prawns, scallops, eggs, potatoes, beans, carrots, cabbage, aubergine, kumquats, celeriac, okra, seven kinds of lettuce, cooked in olive, walnut, sunflower or peanut oil and flavoured with cilantro, turmeric, basil or rosemary ... You may have no chefs, but you can decide on a whim to choose between scores of nearby bistros, or Italian, Chinese, Japanese or Indian restaurants, in each of which a team of skilled chefs is waiting to serve your family at less than an hour’s notice. Think of this: never before this generation has the average person been able to afford to have somebody else prepare his meals. You employ no tailor, but you can browse the internet and instantly order from an almost infinite range of excellent, affordable clothes of cotton, silk, linen, wool and nylon made up for you in factories all over Asia. You have no carriage, but you can buy a ticket which will summon the services of a skilled pilot of a budget airline to fly you to one of hundreds of destinations that Louis never dreamed of seeing. You have no woodcutters to bring you logs for the fire, but the operators of gas rigs in Russia are clamouring to bring you clean central heating. You have no wick-trimming footman, but your light switch gives you the instant and brilliant produce of hardworking people at a grid of distant nuclear power stations. You have no runner to send messages, but even now a repairman is climbing a mobile-phone mast somewhere in the world to make sure it is working properly just in case you need to call that cell. You have no private apothecary, but your local pharmacy supplies you with the handiwork of many thousands of chemists, engineers and logistics experts. You have no government ministers, but diligent reporters are even now standing ready to tell you about a film star’s divorce if you will only switch to their channel or log on to their blogs. My point is that you have far, far more than 498 servants at your immediate beck and call. Of course, unlike the Sun King’s servants, these people work for many other people too, but from your perspective what is the difference? That is the magic that exchange and specialisation have wrought for the human species.

The major difference between the rich and the poor is in their time conversion

But now on their level without any barriers between us, I could see we really weren't so different after all. We were all made in the image of the same God with the same need for love. And I was learning that love was one commodity we all could give - whether rich or poor.

But every step of my writing career was a brutal fight, like the stealing of that oatmeal from hungry children.” Even the waiters stopped removing plates and stood with the trays in their hands, listening openmouthed. One confession led to another. “When I banked the money the movies paid me for Hungry Hearts, the elation of suddenly possessing a fortune was overshadowed by the voice of conscience: What is the difference between a potbellied boss who exploits the labor of helpless workers and an author who grows rich writing of the poor?

whether we is rich or poor or somethin in between, this earth ain’t no final restin place. So in a way, we is all homeless—just workin our way toward home.

Only difference between rich people and poor people is what they do in their spare time.

Brand is the residue left as the substantive differences between rich and poor evaporate.

Notwithstanding his criticism of contemporaries such as Destutt de Tracy and Cousin, Proudhon had no wish to do away either with property or with the concept of individualism on which it was based. Even in Qu’est-ce que la propriété?, perhaps the most strident of his texts on the subject, Proudhon rejects the establishment of a “systematic community” to socialize the means of production. Such an arrangement, he argues, would leave the citizen “stripped of his self [moi; emphasis in original], his spontaneity, his genius, [and] his affections” and under the obligation to “annihilate himself before the majesty and the in flexibility” of the collective. He called instead for a third way between the regimes of private property and communism, where “the respective independence of individuals, or the autonomy of private reason, deriving from differences in talents and abilities,” can coexist with the “equality of conditions.” Among members of such a society, the possession of each to the bene t of all, rather than the rapacious designs of the rich against the poor, would be the guiding principle.

The fear of losing money is real. Everyone has it. Even the rich. But it’s not having fear that is the problem. It’s how you handle fear. It’s how you handle losing. It’s how you handle failure that makes the difference in one’s life. The primary difference between a rich person and a poor person is how they manage that fear.

Keep expenses low, reduce liabilities, and diligently build a base of solid assets. For young people who have not yet left home, it is important for parents to teach them the difference between an asset and a liability. Get them to start building a solid asset column before they leave home, get married, buy a house, have kids, and get stuck in a risky financial position, clinging to a job, and buying everything on credit. I see so many young couples who get married and trap themselves into a lifestyle that will not let them get out of debt for most of their working years.

There is a tremendous difference between a broker who sells houses and a broker who sells investments

To become financially secure, a person needs to mind their own business. Your business revolves around your asset column, not your income column. As stated earlier, the number-one rule is to know the difference between an asset and a liability, and to buy assets. The rich focus on their asset columns, while everyone else focuses on their income statements.

In his book The Retirement Myth, Craig S. Karpel writes: “I visited the headquarters of a major national pension consulting firm and met with a managing director who specializes in designing lush retirement plans for top management. When I asked her what people who don’t have corner offices will be able to expect in the way of pension income, she said with a confident smile, ‘The Silver Bullet’. “What, I asked, is ‘The Silver Bullet?’” “She shrugged and said, ‘If baby boomers discover they don’t have enough money to live on when they’re older, they can always blow their brains out.’” Karpel goes on to explain the difference between the old defined-benefit retirement plans and the new 401(k) plans that are riskier. It is not a pretty picture for most people working today. And that is just for retirement. Add medical fees and long-term nursing-home care and the picture is frightening.

If one were as rich as those people! They pass so close to us; they see us, and we see them; but the distance between is infinity. They don’t belong to the same world as we poor wretches. They see everything in a different light; they have powers which would seem supernatural if we were suddenly endowed with them.

Time management is the major difference between the rich and poor

But, say what you like, our Queen reigns over the greatest nation that ever existed.” “Which nation?” asked the younger stranger, “for she reigns over two.” The stranger paused; Egremont was silent, but looked inquiringly. “Yes,” resumed the stranger after a moment’s interval. “Two nations; between whom there is no intercourse and no sympathy; who are as ignorant of each other’s habits, thoughts, and feelings, as if they were dwellers in different zones, or inhabitants of different planets; who are formed by a different breeding, are fed by a different food, are ordered by different manners, and are not governed by the same laws.” “You speak of——,” said Egremont, hesitatingly. “The Rich and the Poor.” Benjamin Disraeli: “Sybil, or The Two Nations.

It was indeed the transcendent force of modernization that accounts for the unparalleled strength of Know-Nothingism in Massachusetts. The political fallout from the pressures of modernization, however, included more than the backlash of the native-born majority against immigrants, Catholics, and the South that most historians perceive as the essence of Know-Nothingism. Explosive urban and industrial growth had thrust the Commonwealth into the forefront of the industrial states in the antebellum period, creating, in the process, wrenching social and economic dislocations. The failure of the established parties to mount a significant response to the myriad issues and problems spawned in the matrix of modernization weakened partisan attachments and set the rank and file of the established parties on a quest for a political vehicle that would make a difference in their lives. In 1854, such a vehicle materialized in the form of an antiparty, antipolitician populist movement that promised to cleanse the statehouse of corrupt old parties and self-serving political careerists and turn the government over to the people so that they might right the wrongs that had for so long afflicted them. Among the afflictions, it is true, were the many social problems associated with mass immigration; but there were other troubling and pervasive concerns endemic to an unharnessed, rapidly expanding urban, industrial order, including the tyrannical factory system, the decline in the status of labor, the widening gulf between rich and poor, and the deteriorating quality of urban life.

Rule #1: You must know the difference between an asset and a liability, and buy assets.

In an attempt to head off such stinging and potentially damaging criticism both Rockefeller and Carnegie poured hundreds of millions of dollars into public works. In Rockefeller’s case the money went to Chicago University, the Rockefeller Institute for Medical Research (today Rockefeller University), and the General Education Board that announced it would teach children ‘to do in a perfect way the things their fathers and mothers are doing in an imperfect way’. In 1913 he and his son established the Rockefeller Foundation that remains one of the richest charitable organisations in the world. Carnegie too used his money to encourage education. His grand scheme was to fund the opening of libraries, and between 1883 and 1929 more than 2,000 were founded all over the world. In many small towns in America and in Britain, the Carnegie Library is still one of their most imposing buildings, always specially designed and built in a wide variety of architectural styles. In 1889, Carnegie wrote his Gospel of Wealth first published in America and then, at the suggestion of Gladstone, in Britain. He said that it was the duty of a man of wealth to set an example of ‘modest, unostentatious living, shunning display or extravagance’, and, once he had provided ‘moderately’ for his dependents, to set up trusts through which his money could be distributed to achieve in his judgement, ‘the most beneficial result for the community’. Carnegie believed that the huge differences between rich and poor could be alleviated if the administration of wealth was judiciously and philanthropi-cally managed by those who possessed it. Rich men should start giving away money while they lived, he said. ‘By taxing estates heavily at death, the state marks its condemnation of the selfish millionaire’s unworthy life.

This world’s good fortune is indeed pleasant, But do not give it your heart—it kills all its lovers. Whomever it caresses like a king, it will cast down like a pawn. This world with its good fortune is like a mirage—It entices you on, then gives you no water. Many a king and a minister the heavens have made, Given them kingship and treasure, a crown and a throne; Then arranged all things at their pleasure, And humbled all mankind before them. Thus they became as rich as Nemrod, And each was the pharaoh of his own age. They sucked the blood of the poor, And drew out the brains of the wretched. All were busy with months and with years, All deceived by their pomp and their wealth. Suddenly the hurricane of wrath began blowing, And pulled them from the throne onto the bier.It delivered their bodies to festering clay, And their kingdom into the hands of the enemy. Their burden of guilt they bore off to the hereafter, While their wealth remained here, for others to feast on. But he whom God caressed with His favor, Who discerned good and evil in God-given light, He knew the difference between the light and the fire, And gave not his heart to this abode of deceit. He perceived what in this life has lasting effect And hastened to righteousness for the sake of the next. His concern was this: How from this stage Might he move forward in joy and contentment? All that he had—kingship, treasure, and throne—With him he took and left not an atom behind. When it was time to depart, then he departed, Aided by a hundred thousand supports.

Chapter Seven - OVERCOMING OBSTACLES The primary difference between a rich person and a poor person is how they manage fear.