Distribute Happiness Quotes

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[A happy ending is] a distribution at the last of prizes, pensions, husbands, wives, babies, millions, appended paragraphs, and cheerful remarks.
Henry James
What makes for a livable world is no idle question. It is not merely a question for philosophers. It is posed in various idioms all the time by people in various walks of life. If that makes them all philosophers, then that is a conclusion I am happy to embrace. It becomes a question for ethics, I think, not only when we ask the personal question, what makes my own life bearable, but when we ask, from a position of power, and from the point of view of distributive justice, what makes, or ought to make, the lives of others bearable? Somewhere in the answer we find ourselves not only committed to a certain view of what life is, and what it should be, but also of what constitutes the human, the distinctively human life, and what does not. There is always a risk of anthropocentrism here if one assumes that the distinctively human life is valuable--or most valuable--or is the only way to think the problem of value. But perhaps to counter that tendency it is necessary to ask both the question of life and the question of the human, and not to let them fully collapse into one another.
Judith Butler
Instead of the greatest happiness for the greatest number, one should demand, more modestly, the least amount of avoidable suffering for all; and further, that unavoidable suffering—such as hunger in times of an unavoidable shortage of food—should be distributed as equally as possible.
Karl Popper (The Open Society and Its Enemies)
There's no simple aritmetic for life's distribution of happiness and sorrow, no such thing as a standard share.
Peter Høeg (Smilla's Sense of Snow)
Societies with unequal income distribution tend to be less happy. There are a number of reasons for this. Inequality creates a sense of unfairness; it erodes social trust, cohesion and solidarity. It’s also linked to poorer health, higher levels of crime and less social mobility. People who live in unequal societies tend to be more frustrated, anxious, insecure and discontent with their lives. They have higher rates of depression and addiction.
Jason Hickel (Less is More: How Degrowth Will Save the World)
Happiness is the most magical thing in this world the amount of which remains the same, even after distributing it amongst innumerable unhappy people.
Munia Khan
My friends, my children, and fellow sufferers, when I reflect on the distribution of good and evil here below, I find that much has been given man to enjoy, yet still more to suffer. Though we should examine the whole world, we shall not find one man so happy as to have nothing left to wish for; but we daily see thousands who by suicide shew us they have nothing left to hope. In this life then it appears that we cannot be entirely blest; but yet we may be completely miserable!
Oliver Goldsmith (The Vicar of Wakefield)
I don't know where being a servant came into disrepute. It is the refuse of a philosopher, the food of the lazy, and, properly carried out, it is a position of power, even of love. I can't understand why more intelligent people don't take it as a career--learn to do it well and reap its benefits. A good servant has absolute security, not because of his master's kindness, but because of habit and indolence...He'll keep a bad servant rather than change. But a good servant, and I am an excellent one, can completely control his master, tell him what to think, how to act, whom to marry, when to divorce, reduce him to terror as a discipline, or distribute happiness to him, and finally be mentioned in his will...My master will defend me, protect me. You have to work and worry. I work less and worry less. And I am a good servant. A bad one does not work and does no worrying, and he still is fed, clothed, and protected. I don't know any profession where the field is so cluttered with incompetents and where excellence is so rare.
John Steinbeck (East of Eden)
Does helping others really confer happiness or prosperity on the helper? I know of no evidence showing that altruists gain money from their altruism, but the evidence suggests that they often gain happiness. People who do volunteer work are happier and healthier than those who don’t; but, as always, we have to contend with the problem of reverse correlation: Congenitally happy people are just plain nicer to begin with,24 so their volunteer work may be a consequence of their happiness, not a cause. The happiness-as-cause hypothesis received direct support when the psychologist Alice Isen25 went around Philadelphia leaving dimes in pay phones. The people who used those phones and found the dimes were then more likely to help a person who dropped a stack of papers (carefully timed to coincide with the phone caller’s exit), compared with people who used phones that had empty coin-return slots. Isen has done more random acts of kindness than any other psychologist: She has distributed cookies, bags of candy, and packs of stationery; she has manipulated the outcome of video games (to let people win); and she has shown people happy pictures, always with the same finding: Happy people are kinder and more helpful than those in the control group.
Jonathan Haidt (The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom)
Yes, genes explain far more about us than anyone had realized, but the genes themselves often turn out to be sensitive to environmental conditions. And yes, each person has a characteristic level of happiness, but it now looks as though it's not so much a set point as a potential range or probability distribution.
Jonathan Haidt (The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom)
Why does this magnificent applied science which saves work and makes life easier bring us so little happiness? The simple answer runs: because we have not yet learned to make sensible use of it. In war it serves that we may poison and mutilate each other. In peace it has made our lives hurried and uncertain. Instead of freeing us in great measure from spiritually exhausting labor, it has made men into slaves of machinery, who for the most part complete their monotonous long day's work with disgust and must continually tremble for their poor rations. It is not enough that you should understand about applied science in order that your work may increase man's blessings. Concern for the man himself and his fate must always form the chief interest of all technical endeavours; [..] concern for the great unsolved problems of the organization of labor and the distribution of goods in order that the creations of our mind shall be a blessing and not a curse to mankind. Never forget this in the midst of your diagrams and equations. - From a speech to students at the California Institute of Technology, in "Einstein Sees Lack in Applying Science", The New York Times (16 February 1931)
Albert Einstein
But a good servant, and I am an excellent one, can completely control his master, tell him what to think, how to act, whom to marry, when to divorce, reduce him to terror as a discipline, or distribute happiness to him, and finally be mentioned in his will.
John Steinbeck (East of Eden)
I wonder," said Miss Oliver, "if humanity will be any happier because of aeroplanes. It seems to me that the sum of human happiness remains much the same from age to age, no matter how it may vary in distribution, and that all the 'many inventions' neither lessen nor increase it." "After
L.M. Montgomery (Rilla of Ingleside (Anne of Green Gables, #8))
and the goodman beheld this apparition, which had bare feet and a tattered petticoat, running about among the flower-beds distributing life around her. The sound of the watering-pot on the leaves filled Father Mabeuf's soul with ecstasy. It seemed to him that the rhododendron was happy now.
Victor Hugo (Les Misérables)
Man is never beautiful; he is never happy except when he becomes the channel for the distribution of mechanical forces.
Evelyn Waugh
My concern with democracy is highly specific. It begins in observing the remarkable fact that, while democracy means a government accountable to the electorate, our rulers now make us accountable to them. Most Western governments hate me smoking, or eating the wrong kind of food, or hunting foxes, or drinking too much, and these are merely the surface disapprovals, the ones that provoke legislation or public campaigns. We also borrow too much money for our personal pleasures, and many of us are very bad parents. Ministers of state have been known to instruct us in elementary matters, such as the importance of reading stories to our children. Again, many of us have unsound views about people of other races, cultures, or religions, and the distribution of our friends does not always correspond, as governments think that it ought, to the cultural diversity of our society. We must face up to the grim fact that the rulers we elect are losing patience with us. No philosopher can contemplate this interesting situation without beginning to reflect on what it can mean. The gap between political realities and their public face is so great that the term “paradox” tends to crop up from sentence to sentence. Our rulers are theoretically “our” representatives, but they are busy turning us into the instruments of the projects they keep dreaming up. The business of governments, one might think, is to supply the framework of law within which we may pursue happiness on our own account. Instead, we are constantly being summoned to reform ourselves. Debt, intemperance, and incompetence in rearing our children are no doubt regrettable, but they are vices, and left alone, they will soon lead to the pain that corrects. Life is a better teacher of virtue than politicians, and most sensible governments in the past left moral faults to the churches. But democratic citizenship in the twenty-first century means receiving a stream of improving “messages” from politicians. Some may forgive these intrusions because they are so well intentioned. Who would defend prejudice, debt, or excessive drinking? The point, however, is that our rulers have no business telling us how to live. They are tiresome enough in their exercise of authority—they are intolerable when they mount the pulpit. Nor should we be in any doubt that nationalizing the moral life is the first step towards totalitarianism. We might perhaps be more tolerant of rulers turning preachers if they were moral giants. But what citizen looks at the government today thinking how wise and virtuous it is? Public respect for politicians has long been declining, even as the population at large has been seduced into demanding political solutions to social problems. To demand help from officials we rather despise argues for a notable lack of logic in the demos. The statesmen of eras past have been replaced by a set of barely competent social workers eager to take over the risks of our everyday life. The electorates of earlier times would have responded to politicians seeking to bribe us with such promises with derision. Today, the demos votes for them.
Kenneth Minogue (The Servile Mind: How Democracy Erodes the Moral Life (Encounter Broadsides))
Happy it is when the interest which the government has in the preservation of its own power, coincides with a proper distribution of the public burthens, and tends to guard the least wealthy part of the community from oppression!
Alexander Hamilton (The Federalist Papers)
Such refinements, under the odious name of luxury, have been severely arraigned by the moralists of every age; and it might perhaps be more conducive to the virtue, as well as happiness, of mankind, if all possessed the necessaries, and none the superfluities, of life. But in the present imperfect condition of society, luxury, though it may proceed from vice or folly, seems to be the only means that can correct the unequal distribution of property. The diligent mechanic, and the skilful artist, who have obtained no share in the division of the earth, receive a voluntary tax from the possessors of land; and the latter are prompted, by a sense of interest, to improve those estates, with whose produce they may purchase additional pleasures.
Edward Gibbon (The Decline and Fall of the Roman Empire)
Fantine... Fall on your knees whenever you pronounce it. She suffered much and loved you much. Her measure of unhappiness was as full as yours of happiness, such are the distributions of God. He is on high; He sees us all and He knows what He does in the midst of His great stars.
Victor Hugo (Les Misérables)
Anticommunist dissidents who labored hard to overthrow the GDR were soon voicing their disappointments about German reunification. One noted Lutheran clergyman commented: "We fell into the tyranny of money. The way wealth is distributed in this society [capitalist Germany] is something I find very hard to take." Another Lutheran pastor said: "We East Germans had no real picture of what life was like in the West. We had no idea how competitive it would be .... Unabashed greed and economic power are the levers that move this society. The spiritual values that are essential to human happiness are being lost or made to seem trivial. Everything is buy, earn, sell
Michael Parenti (Blackshirts and Reds: Rational Fascism and the Overthrow of Communism)
In a village people were happy eating rice and vegetables. Then somebody started coming every morning to distribute sweets. Now villagers are happy only in the morning when they get sweets. Rest of the time they remain depressed. The sweets of hope and positivity and motivation being distributed everywhere are actually causing anxiety and depression.
Shunya
...a being, with a capacity of reasoning, would not have failed to discover, as his faculties unfolded, that true happiness arose from the friendship and intimacy which can only be enjoyed by equals; and that charity is not a condescending distribution of alms, but an intercourse of good offices and mutual benefits, founded on respect for justice and humanity.
Mary Wollstonecraft (Works of Mary Wollstonecraft)
What if citizens organized to demand what the Declaration of Independence promised: a government that protected the equal rights of all to life, liberty, and the pursuit of happiness? This would call for an economic system that distributed wealth in a thoughtful and humane way. It would mean a culture where young people were not taught to seek success as a mask for greed. Throughout
Howard Zinn (A Young People's History of the United States)
The sight of Fos and Opal coming down the street together absolutely tickled him. The idea of two such strangely unremarkable yet lovable people could have found and met each other reaffirmed his waning faith in anything remotely optimistic about mankind and seemed to be a more convincing proof than all the gospel shit flown from the pulpits of Knox County that life could, in fact, distribute happy endings.
Marianne Wiggins (Evidence of Things Unseen)
Phoebe Hurty hired me to write copy for ads about teen aged clothes. I had to wear the clothes I praised. That was part of the job. And I became friends with her two sons, who were my age. I was over at their house all the time. She would talk bawdily to me and her sons, and our girlfriends when we brought them around. She was funny. She was liberating. She taught us to be impolite in conversation not only about sexual matters, but about American history and famous heroes, about the distribution of wealth, about school, about everything. I now make my living being impolite. I am clumsy at it. I keep trying to imitate the impoliteness which was so graceful in Phoebe Hurty. I think now that grace was easier for her than it is for me because of the mood of the Great Depression. She believed what so many Americans believed then: that the nation would be happy and just and rational when prosperity came. I never hear that word anymore: Prosperity. It used to be a synonym for Paradise. And Phoebe Hurty was able to believe that the impoliteness she recommended would give shape to an American paradise. Now her sort of impoliteness is in fashion. But nobody believes anymore in a new American paradise. I sure miss Phoebe Hurty.
Kurt Vonnegut Jr. (Breakfast of Champions)
Disaster on an unfathomable scale is always taking place on Earth. Countless instances of extreme suffering are occurring in this moment — right now. Yet because this suffering is so normal and ordinary, simply occurring every day, distributed rather evenly over time and space, it seems less evocative and urgent than the more unusual, more localized disasters, such as school shootings and earthquakes. Almost all the suffering that occurs on Earth can be considered baseline horror, which allows us to ignore it. We simply do not feel the ever-present emergency that surrounds us.
Magnus Vinding (Suffering-Focused Ethics: Defense and Implications)
Like Alan, Jep turned his life around after overcoming the struggles of alcohol and drugs. He came to work for Duck Commander and found his niche as a videographer. He films the footage for our Duckmen videos and works with Willie on the Buck Commander videos. Jep is with us on nearly every hunt, filming the action from a distance. He knows exactly what we’re looking for in the videos and films it, downloads it, edits it, and sends it to the duplicator, who produces and distributes our DVDs. Having worked with the crew of Duck Dynasty over the last few years, I’ve noticed that most people who work in the film industry are a little bit weird. And Jep, my youngest son, is a little strange. It’s his personality-he’s easygoing, likable, and a lot more reserved than his brothers. But he’s the only one who will come up to me and give me a bear hug. He’ll just walk up and say, “Daddy, I need a hug.” The good news for Jep is that as far as the Duck Commander crowd goes, one thing is for sure: weirdos are in! We covet weirdos; they can do things we can’t because they’re so strange. You have to have two or three weirdos in your company to make it work. It’s truly been a blessing to watch Jep grow and mature and become a loving husband and father. He and his wife, Jessica, have four beautiful children.
Phil Robertson (Happy, Happy, Happy: My Life and Legacy as the Duck Commander)
By 1986 the CIA was spending 70 per cent of its entire operations budget funding a Muslim jihad to kill Russians. The whole campaign was managed by a bunch of Islamists who were giving the lion’s share of the US money and weapons to people who wanted to kill Americans. The US was happy to use Islam as a rallying cry. The CIA funded the printing of Korans to be distributed throughout the region, and the University of Nebraska produced primary-school textbooks, known as ‘the ABC of Jihad’, which taught children the alphabet and to count with Kalashnikovs and swords instead of apples and oranges, and were filled with images of Islamic warriors. Alphabet
Christina Lamb (Farewell Kabul: From Afghanistan to a More Dangerous World)
My sinuses got infected, and I became unwell. The next day, I had this TV show to do, and after the scuzzy dockland shoot, I was in a bad way and not thinking very clearly. To top it all off, somebody gave me some really bad coke to keep me going, because I was clearly wilting. That’s how it was. “No,” I said, “I am not taking that!” That’s not really my thing. I am happy to take something that I think will do me some good, but I was not so sure about sticking this powder up my nose without knowing if it was a weak coke substitute. I was a connoisseur, and it looked suspicious to me. It looked like it had been through a few distribution centers, diluted at each stop, cut down
Grace Jones (I'll Never Write My Memoirs)
Solve the two problems, encourage the wealthy, and protect the poor, suppress miser, put an end to the unjust farming out of the feeble by the strong, put a bridle on the iniquitous jealousy of the man who is making his way against the man who has reach his goal, adjust, mathematically and fraternally, salary to labor, mingle gratuitous and compulsory education with the growth of childhood, and make of science the base of manliness, develop minds while keeping arms busy, be at one and the same time a powerful people and a family of happy men, render property democratic, not by abolishing it, but by making it universal, so that every citizen, without exception, may be a proprietor, an easier matter than is generally supposed; in two words, learn how to produce wealth and how to distribute it, and you will have at once moral and material greatness.
Victor Hugo (Les Misérables)
A long decade ago economic growth was the reigning fashion of political economy. It was simultaneously the hottest subject of economic theory and research, a slogan eagerly claimed by politicians of all stripes, and a serious objective of the policies of governments. The climate of opinion has changed dramatically. Disillusioned critics indict both economic science and economic policy for blind obeisance to aggregate material "progress," and for neglect of its costly side effects. Growth, it is charged, distorts national priorities, worsens the distribution of income, and irreparably damages the environment. Paul Erlich speaks for a multitude when he says, "We must acquire a life style which has as its goal maximum freedom and happiness for the individual, not a maximum Gross National Product." [in Nordhaus, William D. and James Tobin., "Is growth obsolete?" Economic Research: Retrospect and Prospect Vol 5: Economic Growth. Nber, 1972. 1-80]
James Tobin (Economic Research: Retrospect and Prospect : Economic Growth (General Series))
All the problems that the socialists proposed to themselves, cosmogonic visions, reverie and mysticism being cast aside, can be reduced to two principal problems. First problem: To produce wealth. Second problem: To share it. The first problem contains the question of work. The second contains the question of salary. In the first problem the employment of forces is in question. In the second, the distribution of enjoyment. From the proper employment of forces results public power. From a good distribution of enjoyments results individual happiness. By a good distribution, not an equal but an equitable distribution must be understood. From these two things combined, the public power without, individual happiness within, results social prosperity. Social prosperity means the man happy, the citizen free, the nation great. England solves the first of these two problems. She creates wealth admirably, she divides it badly. This solution which is complete on one side only leads her fatally to two extremes: monstrous opulence, monstrous wretchedness. All enjoyments for some, all privations for the rest, that is to say, for the people; privilege, exception, monopoly, feudalism, born from toil itself. A false and dangerous situation, which sates public power or private misery, which sets the roots of the State in the sufferings of the individual. A badly constituted grandeur in which are combined all the material elements and into which no moral element enters. Communism and agrarian law think that they solve the second problem. They are mistaken. Their division kills production. Equal partition abolishes emulation; and consequently labor. It is a partition made by the butcher, which kills that which it divides. It is therefore impossible to pause over these pretended solutions. Slaying wealth is not the same thing as dividing it. The two problems require to be solved together, to be well solved. The two problems must be combined and made but one.
Victor Hugo (Les Miserables Vol. IV, Book 11-15)
Baking and cooking bring me inner peace, like a tasty version of yoga, without all the awkward stretching and sweating. When my life spins out of control, when I can't make sense of what's going on in the world, I head straight to the kitchen and turn on my oven, and with the press of a button, I switch one part of my brain off and another on. The rules of the kitchen are straightforward, and when I'm there I don't have to think about my problems. I don't need to think about anything but cups and ounces, temperatures and cooking times. When I was a freshman at Cornell, I heard a plane had flown into the World Trade Center while sitting in my Introduction to American History lecture. My friends and I ran back to our dorm rooms and spent the next few hours glued to the television. I kept my TV on all day, but after talking to my parents and watching three hours of the coverage, I headed straight to the communal kitchen and baked a triple batch of brownies, which I then distributed to everyone on my floor. Some of my friends thought I was crazy ("Who bakes brownies when the country is under attack?"), but it was the only thing I could do to keep from having a panic attack or bursting into tears. I couldn't control what was happening to our country, but I could control what was happening in that kitchen. Baking was my way of restoring order in a world driven by chaos, and it still is.
Dana Bate (The Girls' Guide to Love and Supper Clubs)
Poor child. Listen closely: Parent is no longer a noun—those days are done. Parent is now a verb, something you do ceaselessly. Think of the verb parent as synonymous with protect, shield, hover, deflect, fix, plan, and obsess. Parenting will require all of you; please parent with your mind, body, and soul. Parenting is your new religion, within which you will find salvation. This child is your savior. Convert or be damned. We will wait while you cancel all other life endeavors. Thank you. Now the goal of parenting is: Never allow anything difficult to happen to your child. To that end, she must win every competition she enters. (Here are your four hundred participation trophies, distribute accordingly.) She must feel that everyone likes and loves her and wants to be with her at all times. She must be constantly entertained and amused; every one of her days on Earth must be like Disneyland, but better. (If you go to actual Disneyland, get a fast pass because she should never be forced to wait. For anything, ever.) If other kids don’t want to play with her, call those kids’ parents, find out why, and insist they fix it. In public, walk in front of your child and shield her from any unhappy faces that might make her sad, and any happy faces that might make her feel left out. When she gets into trouble at school, call her teacher and explain loudly that your child does not make mistakes. Insist that the teacher apologize for her mistake. Do not ever, ever let a drop of rain fall upon your child’s fragile head. Raise this human without ever allowing her to feel a single uncomfortable human emotion. Give her a life without allowing life to happen to her. In short: Your life is over, and your new existence is about ensuring that her life never begins. Godspeed.
Glennon Doyle (Untamed)
Putting it all together, fluctuations in attitudes and behavior combine to make the stock market the ultimate pendulum. In my 47 full calendar years in the investment business, starting with 1970, the annual returns on the S&P 500 have swung from plus 37% to minus 37%. Averaging out good years and bad years, the long-run return is usually stated as 10% or so. Everyone’s been happy with that typical performance and would love more of the same. But remember, a swinging pendulum may be at its midpoint “on average,” but it actually spends very little time there. The same is true of financial market performance. Here’s a fun question (and a good illustration): for how many of the 47 years from 1970 through 2016 was the annual return on the S&P 500 within 2% of “normal”—that is, between 8% and 12%? I expected the answer to be “not that often,” but I was surprised to learn that it had happened only three times! It also surprised me to learn that the return had been more than 20 percentage points away from “normal”—either up more than 30% or down more than 10%—more than one-quarter of the time: 13 out of the last 47 years. So one thing that can be said with total conviction about stock market performance is that the average certainly isn’t the norm. Market fluctuations of this magnitude aren’t nearly fully explained by the changing fortunes of companies, industries or economies. They’re largely attributable to the mood swings of investors. Lastly, the times when return is at the extremes aren’t randomly distributed over the years. Rather they’re clustered, due to the fact that investors’ psychological swings tend to persist for a while—to paraphrase Herb Stein, they tend to continue until they stop. Most of those 13 extreme up or down years were within a year or two of another year of similarly extreme performance in the same direction.
Howard Marks (Mastering The Market Cycle: Getting the Odds on Your Side)
For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world's happiness, feels himself punished by its unhappiness. Yet often, even in the present distribution of temporal things, does God plainly evince His own interference. For if every sin were now visited with manifest punishment, nothing would seem to be reserved for the final judgment; on the other hand, if no sin received now a plainly divine punishment, it would be concluded that there is no divine providence at all. And so of the good things of this life: if God did not by a very visible liberality confer these on some of those persons who ask for them, we should say that these good things were not at His disposal; and if He gave them to all who sought them, we should suppose that such were the only rewards of His service; and such a service would make us not godly, but greedy rather, and covetous. Wherefore, though good and bad men suffer alike, we must not suppose that there is no difference between the men themselves, because there is no difference in what they both suffer. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them.
Augustine of Hippo (City of God)
First problem: To produce wealth. Second problem: To share it. The first problem contains the question of labor. The second contains the question of salary. In the first problem the employment of forces is in question. In the second, the distribution of enjoyment. From the proper employment of forces results public power. From a good distribution of enjoyments results individual happiness. By a good distribution, not an equal but an equitable distribution must be understood. From these two things combined, the public power without, individual happiness within, results social prosperity. Social prosperity means the man happy, the citizen free, the nation great. England solves the first of these two problems. She creates wealth admirably, she divides it badly. This solution which is complete on one side only leads her fatally to two extremes: monstrous opulence, monstrous wretchedness. All enjoyments for some, all privations for the rest, that is to say, for the people; privilege, exception, monopoly, feudalism, born from toil itself. A false and dangerous situation, which sates public power or private misery, which sets the roots of the State in the sufferings of the individual. A badly constituted grandeur in which are combined all the material elements and into which no moral element enters. Communism and agrarian law think that they solve the second problem. They are mistaken. Their division kills production. Equal partition abolishes emulation; and consequently labor. It is a partition made by the butcher, which kills that which it divides. It is therefore impossible to pause over these pretended solutions. Slaying wealth is not the same thing as dividing it. The two problems require to be solved together, to be well solved. The two problems must be combined and made but one. …Solve the two problems, encourage the wealthy, and protect the poor, suppress misery, put an end to the unjust farming out of the feeble by the strong, put a bridle on the iniquitous jealousy of the man who is making his way against the man who has reached the goal, adjust, mathematically and fraternally, salary to labor, mingle gratuitous and compulsory education with the growth of childhood, and make of science the base of manliness, develop minds while keeping arms busy, be at one and the same time a powerful people and a family of happy men, render property democratic, not by abolishing it, but by making it universal, so that every citizen, without exception, may be a proprietor, an easier matter than is generally supposed; in two words, learn how to produce wealth and how to distribute it, and you will have at once moral and material greatness; and you will be worthy to call yourself France.
Hugo
Memory does not reside in any one place in our brains, but rather is distributed across multiple brain regions.
David DiSalvo (What Makes Your Brain Happy and Why You Should Do the Opposite)
Two days after the fighting had subsided, the older Gagarin boys, Valentin and Yuri, sneaked into the woods to see what had happened. ‘We saw a Russian colonel, badly wounded but still breathing after lying where he fell for two days and nights,’ Valentin explains. ‘The German officers went to where he was lying, in a bush, and he pretended to be blind. Some high-ranking officers tried to ask him questions, and he replied that he couldn’t hear them very well, and asked them to lean down closer. So they came closer and bent right over him, and then he blew a grenade he’d hidden behind his back. No one survived.’ Valentin remembers Yuri’s rapid transformation after this from a grinning little imp to a serious-minded boy, going down into the cellar to find bread, potatoes, milk and vegetables, and distributing them to refugees from other districts who were trudging through the village to escape the Germans. ‘He smiled less frequently in those years, even though he was by nature a very happy child. I remember he seldom cried out at pain, or about all the terrible things around us. I think he only cried if his self-respect was hurt . . . Many of the traits of character that suited him in later years as a pilot and cosmonaut all developed around that time, during the war.
Jamie Doran (Starman: The Truth Behind the Legend of Yuri Gagarin)
THE ROAR of the death blast on the Avenue of the Americas cannot be heard in faraway Johannesburg. With eight weeks to go to the opening game in Soccer City, Sepp Blatter and his South African capos have enough problems. Outraged by price gouging, fans are staying home. In the townships citizens protest every day; ‘Service riots’ send messages to politicians that public money should be spent on homes, water, sewage plants and jobs, not stadiums that will become white elephants. Why should they listen? They have the police beat back the protestors. The World Cup is good news for Danny Jordaan, leader of the bid and now chief executive for the tournament. Quietly, his brother Andrew has been given a well-paid job as Hospitality liaison with MATCH Event Services at the Port Elizabeth stadium. A stakeholder in the MATCH company is Sepp Blatter’s nephew Philippe Blatter. The majority owners are Mexican brothers Jaime and Enrique Byrom, based in Manchester, England, Zurich, Switzerland and with some of their bank accounts in Spain and the Isle of Man. The Brothers are not happy. Sepp Blatter awarded them the lucrative 2010 hospitality contract aimed at wealthy football patrons, mostly from abroad. If that wasn’t enough, Blatter also gave them the contract to manage and distribute the three million tickets. The brothers are charging top rates for hotels and internal flights and expected to make huge profits. Instead, they are on their way to losing $50 million. They plan to recoup these losses in Brazil in four years time.
Andrew Jennings (Omertà: Sepp Blatter's FIFA Organised Crime Family)
However, in the distribution phase, they can be a tax nightmare since all distributions are fully taxable. With the economic problems facing this country, where do you think tax rates are going? The math is clear – taxes will be going up. I have no doubt about that.
Tom Hegna (Don't Worry, Retire Happy!: Seven Steps to Retirement Security)
I give a call to the billionaires today who really want to help people - start by demolishing the salary disparity in your own company and distribute your own salary as well as those of your highest earning employees among all your employees so that the salaries of everybody in your company, starting from the janitor to yourself are the same. And use at least half your company's profit to solve societal issues. Remember, being the richest person on earth won't make you happy, easing the difficulties of others will.
Abhijit Naskar (When Call The People: My World My Responsibility)
To that end, she must win every competition she enters. (Here are your four hundred participation trophies, distribute accordingly.) She must feel that everyone likes and loves her and wants to be with her at all times. She must be constantly entertained and amused; every one of her days on Earth must be like Disneyland, but better. (If you go to actual Disneyland, get a fast pass because she should never be forced to wait. For anything, ever.) If other kids don’t want to play with her, call those kids’ parents, find out why, and insist they fix it. In public, walk in front of your child and shield her from any unhappy faces that might make her sad, and any happy faces that might make her feel left out. When she gets into trouble at school, call her teacher and explain loudly that your child does not make mistakes. Insist that the teacher apologize for her mistake. Do not ever, ever let a drop of rain fall upon your child’s fragile head. Raise this human without ever allowing her to feel a single uncomfortable human emotion. Give her a life without allowing life to happen to her. In short: Your life is over, and your new existence is about ensuring that her life never begins. Godspeed. We got a terrible memo. Our terrible memo is why we feel exhausted, neurotic, and guilty. Our terrible memo is also why our kids suck. They do, they just suck. Because people who do not suck are people who have failed, dusted themselves off, and tried again. People who do not suck are people who have been hurt, so they have empathy for others who are hurt. People who do not suck are those who have learned from their own mistakes by dealing with the consequences. People who do not suck are people who have learned how to win with humility and how to lose with dignity. Our memo has led us to steal from our children the one thing that will allow them to become strong people: struggle.
Glennon Doyle (Untamed)
But Silicon Valley has a dark side. To be sure, there are plenty of shiny, happy people working in tech. But this is also a world where wealth is distributed unevenly and benefits accrue mostly to investors and founders, who have rigged the game in their favor.
Dan Lyons (Disrupted: My Misadventure in the Start-Up Bubble)
Kittens have rough tongues that remove dead fur and distribute oils throughout their own coats. Even though they give themselves these licking baths, they can still use your help with grooming brushes. Grooming your kitten regularly will help reduce fur balls and avoid tangles and matted down fur in long-haired breeds. When your kitten is sitting on your lap, use the brush along the sides of its body. Be gentle and careful. Offer them the brush to sniff. Some kittens will rub their faces on the brush because the scent is appealing.
Holly Lloyd (Kittens Care Secrets: Kid Pet Guide to a Happy Kitten (Kids Pet Care & Guides Book 2))
Brahmin, once upon a time there was a king called Mahāvijita. He was rich, of great wealth and resources, with an abundance of gold and silver, of possessions and requisites, of money and money’s worth, with a full treasury and granary. And when King Mahāvijita was reflecting in private, the thought came to him: ‘I have acquired extensive wealth in human terms, I occupy a wide extent of land which I have conquered. Let me now make a great sacrifice that would be to my benefit and happiness for a long time.’ And calling his chaplain,13 he told him his thought. ‘I want to make a great sacrifice. Instruct me, venerable sir, how this may be to my lasting benefit and happiness.’ 11. “The chaplain replied: ‘Your Majesty’s country is beset by thieves. It is ravaged; villages and towns are being destroyed; the countryside is infested with brigands. If Your Majesty were to tax this region, that would be the wrong thing to do. Suppose Your Majesty were to think: “I will get rid of this plague of robbers by executions and imprisonment, or by confiscation, threats, and banishment,” the plague would not be properly ended. Those who survived would later harm Your Majesty’s realm. However, with this plan you can completely eliminate the plague. To those in the kingdom who are engaged in cultivating crops and raising cattle, let Your Majesty distribute grain and fodder; to those in trade, give capital; to those in government service assign proper living wages. Then those people, being intent on their own occupations, will not harm the kingdom. Your Majesty’s revenues will be great; the land will be tranquil and not beset by thieves; and the people, with joy in their hearts, playing with their children, will dwell in open houses.’ “And saying: ‘So be it!,’ the king accepted the chaplain’s advice: he gave grain and fodder to those engaged in cultivating crops and raising cattle, capital to those in trade, proper living wages to those in government service. Then those people, being intent on their own occupations, did not harm the kingdom. The king’s revenues became great; the land was tranquil and not beset by thieves; and the people, with joy in their hearts, playing with their children, dwelled in open houses.
Bhikkhu Bodhi (In the Buddha's Words: An Anthology of Discourses from the Pali Canon (The Teachings of the Buddha))
Consensus has emerged from major psychology departments throughout the U.S. (e.g. James Garbarino, then at Chicago, now at Cornell; Mark L. Lepper, at Stanford; Edward Deci and Richard Ryan, at Rochester; Teresa Amibile, at Brandeis) that creativity, interest, subjective satisfaction, persistence, and overall productivity all decline when a task is done for the sake of an external, extrinsic reward. The only sphere in which "material rewards do seem to be necessary" is that of the dull jobs "that make very little of use of their abilities" (Ryan Equality, 1981). But that is precisely the type of work that is much less necessary now that technology has created robots and servomechanisms. The time may have come to ask whether the price we pay in violence and unhappiness is worth the reward of keeping some groups of people in menial jobs that we could easily do without. Another relevant research program consists of studies investigating the degree of satisfaction or happiness that whole groups of people experience under differing conditions of income distribution. The consensus is that people located at every point on the status scale in the unequal income communities — whether at, above, or below the average — reported less personal happiness and subjective satisfaction than those in communities in which income was distributed equally (Furby, "Satisfaction with Outcome Distributions," 1981).
James Gilligan (Preventing Violence (Prospects for Tomorrow))
Another pleasant old belief is that the De Danann, being overthrown, were assembled by their great immortal Mannanan at Brugh of the Boyne, where, after counselling together. It was decided that, taking Bodb Derg, son of the Dagda, as their king, and receiving immortality from Mannanan, they should distribute themselves in their spirit land under the happy hills of Ireland — where they have, ever since, enjoyed never-ending bliss.[4]
Seumas MacManus (The Story of the Irish Race: A Popular History of Ireland)
You know that you are no hero and that you never wanted to be the one. You have never wanted to die for your nation, or for freedom, or for anything else, for that matter: the fates of Winkelried and Ordon [legendary heroes who died for their countries, which were overwhelmed by superior enemies] have never tempted you. You have always wanted to be alive, to live like a normal person, to have respect for yourself and for your friends. You have always enjoyed the moral comfort that allows you to take pleasure in your inner freedom, in beautiful women, and in wine. This war surprised you in the company of a pretty woman, not while you were plotting an assault on the Central Committee headquarters. Nevertheless, they did declare this war on you and over thirty million other people, and so you are forced to recognise that amid the street roundups, the ignoble court sentences, the despicable radio programs, and the distribution of leaflets by underground Solidarity you will not regain the normalcy that was based on respect for yourself. Now you must choose between moral and material stability, because you know that today's "normalcy" will have the bitter taste of self-defeat. And you will not, for the sake of life's enjoyments, give in to the tempting offers of freedom made by the policeman, who seeks to delude you with promises of happiness but really brings suffering and inner hell instead. No, this is not heroism. It is mere common sense.
Adam Michnik (Letters from Prison and Other Essays (Society and Culture in East-Central Europe))
You know that you are not a hero and that you never wanted to be the one. You have never wanted to die for your nation, or for freedom, or for anything else, for that matter: the fates of Winkelried and Ordon [legendary heroes who died for their countries, which were overwhelmed by superior enemies] have never tempted you. You have always wanted to be alive, to live like a normal person, to have respect for yourself and for your friends. You have always enjoyed the moral comfort that allows you to take pleasure in your inner freedom, in beautiful women, and in wine. This war surprised you in the company of a pretty woman, not while you were plotting an assault on the Central Committee headquarters. Nevertheless, they did declare this war on you and over thirty million other people, and so you are forced to recognise that amid the street roundups, the ignoble court sentences, the despicable radio programs, and the distribution of leaflets by underground Solidarity you will not regain the normalcy that was based on respect for yourself. Now you must choose between moral and material stability, because you know that today's "normalcy" will have the bitter taste of self-defeat. And you will not, for the sake of life's enjoyments, give in to the tempting offers of freedom made by the policeman, who seeks to delude you with promises of happiness but really brings suffering and inner hell instead. No, this is not heroism. It is mere common sense.
Adam Michnik (Letters from Prison and Other Essays (Society and Culture in East-Central Europe))
The Danes, considered to be among the happiest people in the world, have enjoyed hygge for hundreds of years. Denmark’s high standard of living, decent health care, gender equality, accessible education, and equitable distribution of wealth all contribute to the measurable happiness of the Danish people.
Louisa Thomsen Brits (The Book of Hygge: The Danish Art of Contentment, Comfort, and Connection)
All the same now, practically,’ said Van Loon. ‘Separate in name, but we have grown together. The cane plantation, together – a leedle more me than him; the ships, together – a leedle more him than me. He distils, I distribute. Together.’ And an injury to him is an injury to us both, Van Loon did not have to say. Smith glanced at the far end of the table. Flora was glowing – with happiness, but also with importance; sitting next to Joris as if they had been voted King and Queen of the May. Of course, it made dynastic sense.
Francis Spufford (Golden Hill)
When Craig Newmark launched what would become Craigslist back in 1995, not only did he not have outside funding, he did not even have a business plan. I do not recommend that, but he succeeded by creating something he cared about — an email distribution list in and around San Francisco — and posted it online. When it grew into a classified ad monster, investors pressured him to take their money. The company refused, waiting until 2004 to sell a 28.4 percent share to eBay. Craigslist Inc. has since bought back that share and continued to do things their way.9 As far back as 2006, the company’s president and chief executive Jim Buckmaster told reporters he was not interested in selling out, preferring to focus on helping users find apartments, jobs, and dates rather than on maximizing profit.10 When you only answer to yourself, you can concentrate on building value your way.
Brian de Haaff (Lovability: How to Build a Business That People Love and Be Happy Doing It)
The Danes, considered to be among the happiest people in the world, have enjoyed hygge for hundreds of years. Denmark's high standard of living, decent healthcare, gender equality, accessible education and equitable distribution of wealth all contribute to the measurable happiness of the Danish people. But a determined pursuit of happiness doesn't necessarily lead to wellbeing. At the heart of Danish life, and at the core of hygge, is a deeper stability of contentment.
Louisa Thomsen Brits (The Book of Hygge: The Danish Art of Living Well)
Afterward I could not help admiring the discrimination of the host and hostess in the distribution of the children’s presents. The little girl, who had already a portion of three hundred thousand rubles, received the costliest doll. Then followed presents diminishing in value in accordance with the rank of the parents of these happy children; finally, the child of lowest degree, a thin, freckled, red-haired little boy of ten, got nothing but a book of stories about the marvels of nature and tears of devotion, etc., without pictures or even woodcuts. He was the son of a poor widow, the governess of the children of the house, an oppressed and scared little boy. He was dressed in a short jacket of inferior nankeen. After receiving his book he walked around the other toys for a long time; he longed to play with the other children, but did not dare; it was evident that he already felt and understood his position. I
Leo Tolstoy (A Very Russian Christmas: The Greatest Russian Holiday Stories of All Time (Very Christmas))
I wonder," said Miss Oliver, "if humanity will be any happier because of aeroplanes. It seems to me that the sum of human happiness remains much the same from age to age, no matter how it may vary in distribution, and that all the 'many inventions' neither lessen nor increase it.
L.M. Montgomery (Rilla of Ingleside (Anne of Green Gables, #8))
For Microsoft’s productivity applications, the break came when the world transitioned from text-based DOS applications to graphical user interfaces, in the mid-1980s. But as the industry shifted from text to graphical interfaces, it created an opening, as every application needed to be rewritten to support the new paradigm of dropdown menus, icons, toolbars, and the mouse. While Microsoft redesigned and rethought their applications, their competitors were too stuck in the old world, and so Word and Excel leapfrogged their competitors. Then in an ensuing stroke of product marketing genius, it was combined into the Microsoft Office suite, which promptly became a colossus. Much effort was put toward making each application within the suite work with each other. For example, an Excel chart would be embedded within a Microsoft Word document—this was called Object Linking and Embedding (OLE)—which made the combination of the products more powerful. In other words, the product really matters, and bundling can provide a huge distribution advantage, but it can only go so far. It’s an echo of what we now see in the internet age, where Twitter might drive users to its now-defunct livestreaming platform Periscope, or Google might push everyone to use Google Meet. It can work, but only when the product is great. This is part of why the concept of bundling as been around forever—the McDonald’s Happy Meal was launched in the 1970s, and cable companies have been bundling TV channels since their start. But at the heart of these bundling stories are important, iconic products that reinvent the market.
Andrew Chen (The Cold Start Problem: How to Start and Scale Network Effects)
Ganesh Chaturthi is one of the major festivals in India and is celebrated on a large scale in many states of India. This popular festival is approaching and these celebrations are done all over with a lot of enthusiasm. During the pandemic, the celebrations are set to be different as the mode of celebrations has become somehow reformed. The widespread celebrations across 11 days of the festival might turn out to be great for you. The good times might bring the best for your life. The government has insisted on various measures for safeguarding the general health and well-being of people and with this approach, the virtual world has become quite open to new ways of getting various services. There are some of the important tips to follow for finding your best match during this phase. Find your soulmate The people planning to get the best matches for their life can find this as the most auspicious phase to search for the prospective match and make proceeding to have them in their life. Lord Ganesha gets the prime worshipping place and this festival will allow growing your life’s scope with finding the most loving soulmate. TruelyMarry can make the occasion of Ganesh Pooja to accomplish the most important event in your life, i.e., your marriage. · Virtual Selection In this Covid struck phase, the virtual selection of your life partner could be done with the sophisticated website platform and application. There is no longer any worry and you can choose the best matches by shortlisting the different matches. It is no longer difficult to find your better half as the online platform can make it obtain with ease. · Following social norms TruelyMarry platform assures that there are only valid profiles available on their platform. They make sure that the social norms are followed and you get the most amazing matches for the distant relationships. You can choose your interests and the profiles with similar matches will be revealed to you. This Ganesh Chaturthi can bring a lot of happiness to your life. It is the motive of every person to find the perfect life partner and TrulyMarry.com will be your assistance in becoming your associate for the same. You can find every profile with details through the enhanced research and the membership assures being capable of knowing all the details in the most responsible way. The list of handpicked profiles will be presented to you to make the right selection. The initial registration is free of cost followed by an option to choose the membership plans. There are several ways for making the selection, by applying filters or making the selection based on community, religion, caste, and profession. TruelyMarry.com majorly focuses on the Indian community Matrimonial Services and is a unique portal for finding the perfect soulmate. May the blessings of the Lord on Ganesh Chaturthi make you successful in obtaining your best match through online or offline consultation. Our team is highly efficient and would assure you meeting your life partner at our matrimony platform. Bappa will be with you for every new beginning in life..!! Wishing you & your family a very Happy Ganesh Chaturthi.
Rajeev Singh (Distributed Denial of Service Attacks: Concepts, Mathematical and Cryptographic Solutions (De Gruyter Series on the Applications of Mathematics in Engineering and Information Sciences Book 6))
There’s no simple arithmetic for life’s distribution of happiness and sorrow, no such thing as a standard share.
Peter Høeg (Smilla's Sense of Snow)
Such was the transformation which had come over European society in the course of ten Christian centuries. Slavery had gone, and in its place had come that establishment of free possession which seemed so normal to men, and so consonant to a happy human life. No particular name was then found for it. To-day, and now that it has disappeared, we must construct an awkward one, and say that the Middle Ages had instinctively conceived and brought into existence the Distributive State.
Hilaire Belloc
A booklet that is distributed at today’s meetings states, As far as we are concerned, alcoholism is an illness, a progressive illness which can never be ‘cured,’ but which, like some other illnesses, can be arrested . . . We are perfectly willing to admit that we are allergic to alcohol and that it is simply common sense to stay away from the source of our allergy.38
Annie Grace (This Naked Mind: Control Alcohol, Find Freedom, Discover Happiness & Change Your Life)
Rather than a world in which there is a fixed quantity of already-distributed goods—and a fixed, unchanging amount of happiness—the possibility of mutually beneficial exchange posits a world in which constant trading between billions of ever-changing pairs of individuals or parties can make everyone better off than they were the moment before the trade.
Todd Seavey (Libertarianism For Beginners)
I read all morning". The simple words spoke of the purest and most rewarding kind of leisure. The Buddha had placed no value on prayer or belief in a deity, he had not spoken of creation, original sin or the last judgement. The quality of all human experience depends on the mind and so the Buddha had been concerned with analyzing and transforming the individual mind. India's intellectual backwardness, her inability to deal rationally with her past, which seemed no less damaging than her economic and political underdevelopment. With its literary and philosophical traditions, China was well equipped to absorb and disseminate Buddhism. The Chinese eagerness to distribute Buddhist texts was what gave birth to both paper and printing. There are places on which history has worked for too long and neither the future nor the past can be seen clearly in their ruins or emptiness. In the agrarian society of the past, the Brahminic inspired human hierarchy had proposed itself as a complete explanation not only for what human beings did but also what they were. So, for instance, a Brahmin was not just a priest because he performed rituals; he was innately blessed with virtue, learning and wisdom. A servant wasn't just someone who performed menial tasks, his very essence was poverty and weakness. Meditation was one of the methods used to gain control over one's emotions and passions. Sitting still in a secluded place, the yogi attempted to disengage his perennially distracted mind and force it to dwell upon itself. The discipline of meditation steadily equips the individual with a new sensibility. It shows him how the craving for things that are transient, essence-less and flawed leads to suffering. Regular meditation turns this new way of looking into a habit. it detaches the individual from the temptations of the world and fixes him in a state of profound calm. Mere faith in what the guru says isn't enough and you have to realize and verify it through your own experience. The mind determines the way we experience the world, the way in which we make it our world. The ego seeks to gratify and protect itself through desires. But the desires create friction when they collide with the ever-changing larger environment. They lead only to more desires and more dissatisfaction. How human beings desiring happiness and stability were undermined slowly, over the course of their lives, by the inconstancy of their hearts and the intermittence of their emotions. Buddhism in America could be seen to meet every local need. It had begun as a rational religion which found few takers in America before being transformed again, during the heady days of the 1960s, through the mysticism of Zen, into a popular substitute for, or accessory to, psychotherapy and drugs. It was probably true that greed, hatred and delusion, the source of all suffering, are also the source of life and its pleasures, however temporary and that to vanquish them may be to face a nothingness that is more terrifying than liberating. Nevertheless, the effort to control them seemed to me worth making.
Pankaj Mishra (An End to Suffering: The Buddha in the World)
From my understanding, this is a matter of value?” asked Andrei. “Like other men have had her leg, so her leg doesn’t mean anything to you anymore?” “No... no, that’s not even it. It’s that you can’t pretend to give someone your leg. Even if it’s just a photo. Legs can’t pretend. You can, but legs can’t. And when someone gets your leg, it’s given. And you multiply that by a hundred, but she has only two. Two little legs. And it’s as if her legs know. The body is not meant to be mass distributed, Andrei. We’re not large gods in Olympus—we need assistance climbing up the stairs and eventually porcelain teeth to chew our food. Thousands of strangers have every part of my girlfriend’s body, down to the ears. But the one thing they don’t have is a woman in the other room sending herself away. They don’t have that,” cried Raphael. “I have that.
Kristian Ventura (A Happy Ghost)
A lot of things in business and investing work this way. Long tails—the farthest ends of a distribution of outcomes—have tremendous influence in finance, where a small number of events can account for the majority of outcomes.
Morgan Housel (The Psychology of Money: Timeless lessons on wealth, greed, and happiness)
There are many former Socialists down here, and if there were such a thing as Socialism combined with individual liberty, they’d all be happy Socialists above ground today. Caverns of truth surround them now, and they see with their own eyes that the utopian society of their dreams was nothing more than that—a dream. Being ‘blessed’ with State-enforced equality, they understand that freedom is much more important than equality as they quickly find that the only thing the State can ensure equal distribution of is misery.
Seth Daniel Parker (The Greater Good: A Dystopian Novel of Divided America)
Gregory was puzzled by the wording of the eighth beatitude, "Blessed are those who are persecuted for the sake of justice, for theirs is the kingdom of heaven" (Matt. 5:io). How could persecution be a good? Happiness, according to Aristotle, requires "the gifts of fortune." Gregory answers that this is why the beatitude reads not simply, "Happy are those who are persecuted for the sake of justice," but adds the phrase "for theirs is the kingdom of heaven." If one is to be happy, one must possess the good. There must be an end beyond being persecuted (which itself is not a good). Hence Gregory asks, "What is it that we will obtain? What is the prize? What is the crown? It seems to me that for which we hope is nothing other than the Lord himself. For He himself is the judge of those who contend, and the crown of those who win. He is the one who distributes the inheritance, he himself is the good inheritance. He is the good portion and the giver of the portion, he is the one who makes rich and is himself the riches. He shows you the treasure and is himself your treasure. . . . According to his promise those who have been persecuted for his sake shall be happy, for theirs is the kingdom of heaven." Happiness is possessing Christ. The beatitudes are not simply moral maxims, but invitations by Christ to his disciples "to ascend with him" that they might enjoy "fellowship with the God of all creation."24
Robert L. Wilken (The Spirit of Early Christian Thought: Seeking the Face of God)
No day passes that the mail does not flood the doctor’s office with suggestions about what to use in his clinical practice. My desk overflows with gadgets and multi-coloured pills telling me that without them mankind cannot be happy. The propaganda campaign reaching our medical eyes and ears is often so laden with suggestions that we can be persuaded to distribute sedatives and stimulants where straight critical thinking would deter us and we would seek the deeper causes of the difficulties. This is true not only for modern pharmacotherapy; the same tendencies can also be shown in psychotherapeutic methods.
Joost A.M. Meerloo (The Rape of the Mind: The Psychology of Thought Control, Menticide, and Brainwashing)
audience member is a consumer of a piece of art; the audience member is not defined by that piece of art. A fan, on the other hand, is a consumer plus, a consumer beyond, a consumer who is also being consumed. She steals part of her identity from the art, even as it steals its importance from her. She becomes defined by the art. A fan has a special role and bestows upon herself a special status. (A status that culture producers are happy to co-opt, distribute, sell, monetize.)
Claire Dederer (Monsters: A Fan's Dilemma)
In sum, the amygdala is at the center of bottom-up, reactive, distributed, passionate motivation.
Rick Hanson (Buddha's Brain: The Practical Neuroscience of Happiness, Love, and Wisdom)
this earth, as a parent, as a lover, as a migrant, as a bird. And if we are to suspend our secular beliefs, even for half a paragraph, we can imagine the migrated souls of all the human ancestors presently at table, looking over their bloodline progeny gathered together over the familiarity of cabbage and fried rice and the unfamiliarity of a meat disk between two circular pieces of bread, happy as parents in a playground when all of the children assembled play together quietly and at peace, and no one’s young feelings are hurt, and everyone will go home still innocent. Of course, by the logic of fiction, we are at a high point now. This respite, this happy family, these four new lovers, this child slowly losing her shyness, all of this must be slated for destruction, no? Because if we were to simply leave them feasting and ecstatic, even as the less fortunate of the world fell deeper into despair, even as hundreds of thousands perished for lack of luck, lack of sympathy, lack of rupees, would we be just in our distribution of happiness? And so we sigh, cross ourselves, mumble the Kaddish, perform our pujas and wudu, all in preparation for the inevitable, which, in this case, comes with the crunch of gravel down the driveway.
Gary Shteyngart (Our Country Friends)
The /utility /economists, according to Wicksell, were committed to a “thoroughly revolutionary programme” precisely on this question of distribution of income.^9 Marshall, and to some extent Pigou, got out of the fix that their theory had landed them in by emphasizing the danger to total physical national income that would be associated with an attempt to increase its /utility /by making its distribution more equal. This argument has been spoiled by the Keynesian revolution. If, as Keynes expected, saving is more than sufficient for a satisfactory rate of private investment, to use it for social purpose is not only harmless but actually beneficial to National Income, while if more total saving is needed than would be forthcoming under /laisser faire /it can easily be supplemented by budget surpluses. Edgworth, as we saw above,^10 and many after him, took refuge in the argument that we do not really know that greater equality would promote greater happiness, because individuals differ in their capacity for happiness, so that, until we have a thoroughly scientific hedonimeter, “the principle ‘every man, and every woman, to count for one,’ should be very cautiously applied.”^11 Many years ago, this point of view was expressed by Professor Harberler: “How do I know that it hurts you more to have your leg cut off than it hurts me to be pricked by a pin?” It seemed at the time that it would have been more telling if he had put it the other way round. Such arguments are getting rather dangerous nowadays, for though we shall presumably never have a hedonimeter whose findings would be unambiguous, the scientific measurement of pain is fairly well developed, and it would be very surprising if a national survey of the distribution of susceptibility to pain turned out to have just the same skew as the distribution of income. If the question is once put: Would a greater contribution to human welfare be made by an investment in capacity to produce knick-knacks that have to be advertised in order to be sold or an investment in improving the health service, it seems to me that the answer would be only too obvious; the best reply that /laisser-faire /ideology can offer is not to ask the question. [pp. 127-8]
Joan Robinson (Economic Philosophy)
The increase in meditation research in recent decades is perhaps only one manifestation of a broadly distributive, collaborative, and highly intentional investigation, through multiple complementary lenses, of the nature of our own minds, bodies, and brains and how they interact to influence health and disease, well-being and suffering, happiness and depression, and, ultimately, our basic humanity. Its promise and import seem to lie in examining and understanding our potential for ongoing development as conscious and compassionate beings—our capacity to grow into what is deepest and best in ourselves both as individuals and as a species—perhaps in time to avert some of the present and potentially impending disasters we face as a result of being a precocious species on a limited and fragile planet. The Latin Homo sapiens sapiens means, literally, the species that knows and knows that it knows. The species name itself captures our core capacity for awareness and meta-awareness. Perhaps it is time for us to live our way into this potential of ours as a species before it is too late. And since meditation has everything to do with awareness and attention and their refinement through practice, this itself is a major nexus of serendipitous convergence from which humanity may ultimately benefit by drawing upon all of its various wisdom traditions and methodologies, including those of both science and the contemplative traditions at their best.
Jon Kabat-Zinn (The Mind's Own Physician: A Scientific Dialogue with the Dalai Lama on the Healing Power of Meditation)
It starts with why. We need a purpose to create long term value, where gains are fairly distributed and where we leave the place better than how we found it.
Ines Garcia (Sustainable Happy Profit)
The Hellenized Judeans are not happy with the distribution process. They don’t feel their own widows and orphans are being properly and fairly cared for.
Janette Oke (The Hidden Flame (Acts of Faith, #2))
Afterwards I could not help admiring the discrimination of the host and hostess in the distribution of the children’s presents. The little girl, who had already a portion of three hundred thousand roubles, received the costliest doll. Then followed presents diminishing in value in accordance with the rank of the parents of these happy children; finally, the child of lowest degree, a thin, freckled, red-haired little boy of ten, got nothing but a book of stories about the marvels of nature and tears of devotion, etc., without pictures or even woodcuts. He was the son of a poor widow, the governess of the children of the house, an oppressed and scared little boy. He was dressed in a short jacket of inferior nankin. After receiving his book he walked round the other toys for a long time; he longed to play with the other children, but did not dare; it was evident that he already felt and understood his position. I love watching children. Their first independent approaches to life are extremely interesting. I noticed that the red-haired boy was so fascinated by the costly toys of the other children, especially by a theatre in which he certainly longed to take some part, that he made up his mind to sacrifice his dignity.
Fyodor Dostoevsky (El árbol de navidad y otros cuentos)
some children become more anxious as the operation continues. One suggests that if the Furby dies, it might haunt them. It is alive enough to turn into a ghost. Indeed, a group of children start to call the empty Furby skin “the ghost of Furby” and the Furby’s naked body “the goblin.” They are not happy that this operation might leave a Furby goblin and ghost at large. One girl comes up with the idea that the ghost of the Furby will be less fearful if distributed. She asks if it would be okay “if every child took home a piece of Furby skin.
Sherry Turkle (Alone Together: Why We Expect More from Technology and Less from Each Other)
Kim Il-sung had promised North Koreans three bowls of rice every day. Rice, especially white rice, was a luxury in North Korea. It was a magnanimous promise that was impossible to fulfill for all but the elite. However, the public distribution system did supply the population with a mixture of grains in amounts that were carefully calibrated in accordance with rank and work. Coal miners doing hard labor were to get 900 grams of grain daily, while factory workers like Mrs. Song got 700 grams. The system also dispensed other staples in the Korean diet, such as soy sauce, cooking oil, and a thick red bean paste called gochujang. On national holidays, such as the Kim family birthdays, there might be pork or dried fish. The best part was the cabbage, distributed in the autumn for making kimchi. The spicy preserved cabbage is the Korean national dish, the only vegetable product in the traditional diet during the long winters and as integral to the culture as rice. The North Korean regime understood you couldn’t keep Koreans happy without kimchi. Each family got 70 kilograms (154 pounds) per adult and 50 kilos (110 pounds) per child,
Barbara Demick (Nothing to Envy: Ordinary Lives in North Korea)
Is not God master of his favours? Can he not give them? Can he not take them away? It does not belong to his creatures to require reasons for his conduct. He can dispose of the works of his own hands as he pleases. Absolute sovereign of mortals, he distributes happiness or misery, according to his good pleasure." Such are the solutions given by theologians to console us for the evils which God inflicts upon us. We reply, that a God, who is infinitely good, cannot be master of his favours, but would by his nature be obliged to bestow them upon his creatures; that a being, truly beneficent, cannot refrain from doing good; that a being, truly generous, does not take back what he has given; and that every man, who does so, dispenses with gratitude, and has no right to complain of finding ungrateful men.
Paul-Henri Thiry (Good Sense)
Today I address professionals, business leaders and researchers on how they can contribute with innovative ideas to achieve these ten pillars. These are as follows: 1) A nation where the rural and urban divide has reduced to a thin line. 2) A nation where there is equitable distribution and adequate access to energy and quality water. 3) A nation where agriculture, industry and the service sector work together in symphony. 4) A nation where education with value systems is not denied to any meritorious candidates because of societal or economic discrimination. 5) A nation which is the best destination for the most talented scholars, scientists and investors. 6) A nation where the best of healthcare is available to all. 7) A nation where the governance is responsive, transparent and corruption free. 8) A nation where poverty has been totally eradicated, illiteracy removed and crimes against women and children are absent and no one in the society feels alienated. 9) A nation that is prosperous, healthy, secure, peaceful and happy and follows a sustainable growth path. 10) A nation that is one of the best places to live in and is proud of its leadership.
A.P.J. Abdul Kalam (The Righteous Life: The Very Best of A.P.J. Abdul Kalam)