Divide Money Quotes

The most dangerous people in the world are not the tiny minority instigating evil acts, but those who do the acts for them. For example, when the British invaded India, many Indians accepted to work for the British to kill off Indians who resisted their occupation. So in other words, many Indians were hired to kill other Indians on behalf of the enemy for a paycheck. Today, we have mercenaries in Africa, corporate armies from the western world, and unemployed men throughout the Middle East killing their own people - and people of other nations - for a paycheck. To act without a conscience, but for a paycheck, makes anyone a dangerous animal. The devil would be powerless if he couldn't entice people to do his work. So as long as money continues to seduce the hungry, the hopeless, the broken, the greedy, and the needy, there will always be war between brothers.

When picking a leader, choose a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Now, what I’m worried about is how we’re going to be dividing the reward money when this is all over. Because this ship is starting to feel awfully crowded and I’m not sure I’m happy with all of you cutting into my profits.” “What reward money?” asked Scarlet. “The reward Cinder’s going to pay us out of the Lunar treasury once she’s queen.” Cinder rolled her eyes. “I should have guessed.

Choice forms the divider which is responsible for the formation of all futures that can be possible.

Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies.

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Money is one thing which rarely unites and mostly divides people.

Every girl would like to marry a rich husband. I did twice. But what divides girls into two groups is this question - do you first think of money and then love, or vice versa?

The more divided a society becomes in terms of wealth, the more reluctant the wealthy are to spend money on common needs. The rich don’t need to rely on government for parks or education or medical care or personal security.

Ah, the smell of old money, bribery, and religion first thing in the morning,” Abriella said in a long sigh. “Smells like home, girls.

If all the rich people in the world divided up their money among themselves there wouldn't be enough to go around.

A salary is, to a man's employer, what his wife's vagina is to his wife: a tool used to (1) reward; and (2) control him.

A single word can brighten the face of one who knows the value of words. Ripened in silence, a single word acquires a great energy for work. War is cut short by a word, and a word heals the wounds, and there’s a word that changes poison into butter and honey. Let a word mature inside yourself. Withhold the unripened thought. Come and understand the kind of word that reduces money and riches to dust. Know when to speak a word and when not to speak at all. A single word turns the universe of hell into eight paradises. Follow the Way. Don’t be fooled by what you already know. Be watchful. Reflect before you speak. A foolish mouth can brand your soul. Yunus, say one last thing about the power of words – Only the word “I” divides me from God.

Growing up spoiled a lot of things. It spoiled the nice game they had when there was nothing to eat in the house. When money gave out and food ran low, Katie and the children pretended they were explorers discovering the North Pole and had been trapped by a blizzard in a cave with just a little food. They had to make it last till help came. Mama divided up what food there was in the cupboard and called it rations and when the children were still hungry after a meal, she'd say, 'Courage, my men, help will come soon.' When some money came in and Mama bought a lot of groceries, she bought a little cake as celebration, and she'd stick a penny flag in it and say, 'We made it, men. We got to the North Pole.' One day after one of the 'rescues' Francie asked Mama: 'When explorers get hungry and suffer like that, it's for a reason . Something big comes out of it. They discover the North Pole. But what big things comes out of us being hungry like that?' Katie looked tired all of a sudden. She said something Francie didn't understand at the time. She said, 'You found the catch in it.

...the poor get poorer, the rich get richer, and the real class divide is between those who can borrow money and those who can’t. Because no matter how much money anyone earns, they still lie awake at the end of the month worrying about money. Everyone looks at what their neighbors have and wonders, ‘How can they afford that?’ because everyone is living beyond their means. So not even really rich people ever feel really rich, because in the end the only thing you can buy is a more expensive version of something you’ve already got. With borrowed money.

To put it baldly, there are two ways to become wealthy: to create wealth or to take wealth away from others. The former adds to society. The latter typically subtracts from it, for in the process of taking it away, wealth gets destroyed. A monopolist who overcharges for his product takes money from those whom he is overcharging and at the same time destroys value. To get his monopoly price, he has to restrict production.

The devil would be powerless if he couldn't entice people to do his work. So as long as money continues to seduce the hungry, the hopeless, the broken, the greedy, and the needy, there will always be war between brothers.

And a mortgage used to be something you were expected to repay. But now that every other middle-income family has a mortgage for an amount they couldn't possibly save up in their lifetimes, then the bank isn't lending money anymore. It's offering financing. And then homes are no longer homes. They're investments. ...It means that the poor get poorer, the rich get richer, and the real class divide is between those who can borrow money and those who can't. Because no matter how much money anyone earns, they still lie awake at the end of the month worrying about money. Everyone looks at what their neighbors have and wonders, "How can they afford that?" because everyone is living beyond their means. So not even really rich people ever feel really rich, because in the end the only thing you can buy is a more expensive version of something you've already got. With borrowed money.

...you'll see, he said, they'll go back to dividing everything up among the priests, the gringos and the rich, and nothing for the poor, naturally, because they've always been so fucked up that the day that shit is worth money, poor people will be born without an asshole...

The top 1 percent have the best houses, the best educations, the best doctors, and the best lifestyles, but there is one thing that money doesn’t seem to have bought: an understanding that their fate is bound up with how the other 99 percent live.

A civilized woman's demands: A man who will (1) make her come … sometimes; but (2) pay the bills … at all times.

As Dr. Leonard Orr has noted, the human mind behaves as if it were divided into two parts, the Thinker and the Prover. The Thinker can think about virtually anything. (...) The Prover is a much simpler mechanism. It operates on one law only: Whatever the Thinker thinks, the Prover proves. To cite a notorious example which unleashed incredible horrors earlier in this century, if the Thinker thinks that all Jews are rich, the Prover will prove it. It will find evidence that the poorest Jew in the most run-down ghetto has hidden money somewhere. Similarly, Feminists are able to believe that all men, including the starving wretches who live and sleep on the streets, are exploiting all women, including the Queen of England.

This election is about the past vs. the future. It's about whether we settle for the same divisions and distractions and drama that passes for politics today or whether we reach for a politics of common sense and innovation, a politics of shared sacrifice and shared prosperity. There are those who will continue to tell us that we can't do this, that we can't have what we're looking for, that we can't have what we want, that we're peddling false hopes. But here is what I know. I know that when people say we can't overcome all the big money and influence in Washington, I think of that elderly woman who sent me a contribution the other day, an envelope that had a money order for $3.01 along with a verse of scripture tucked inside the envelope. So don't tell us change isn't possible. That woman knows change is possible. When I hear the cynical talk that blacks and whites and Latinos can't join together and work together, I'm reminded of the Latino brothers and sisters I organized with and stood with and fought with side by side for jobs and justice on the streets of Chicago. So don't tell us change can't happen. When I hear that we'll never overcome the racial divide in our politics, I think about that Republican woman who used to work for Strom Thurmond, who is now devoted to educating inner city-children and who went out into the streets of South Carolina and knocked on doors for this campaign. Don't tell me we can't change. Yes, we can. Yes, we can change. Yes, we can. Yes, we can heal this nation. Yes, we can seize our future. And as we leave this great state with a new wind at our backs and we take this journey across this great country, a country we love, with the message we carry from the plains of Iowa to the hills of New Hampshire, from the Nevada desert to the South Carolina coast, the same message we had when we were up and when we were down, that out of many, we are one; that while we breathe, we will hope. And where we are met with cynicism and doubt and fear and those who tell us that we can't, we will respond with that timeless creed that sums up the spirit of the American people in three simple words -- yes, we can.

Athletes rejected, governors corrected Gangsters, thugs and smugglers are thoroughly respected The money gets divided The women get excited Now I'm broke and it's no joke It's hard as hell to fight it, don't buy it!

So the only time RICO was used to fight mortgage fraud was when the criminal was a black gang member and the victims were banks. (Ironically, nobody thought to wonder how it was possible for a Lincoln Park gang member to buy 222 houses with no money down. Heading into that particular rabbit hole would have led to the larger crime, but nobody did.)

When your child is a little older, you can teach him about our tax system in a way that is easy to grasp. Offer him, say, $10 to mow the lawn. When he has mowed it and asks to be paid, withhold $5 and explain that this is income tax. Give $1 to his younger brother, and tell him that this is "fair". Also, explain that you need the other $4 yourself to cover the administrative costs of dividing the money. When he cries, tell him he is being "selfish" and "greedy". Later in life he will thank you.

Hate subtracts from your life. Virtue adds to your life. Love multiplies your life. Envy divides your life. When full of love, the heart is at its highest potential. When full of lust, the heart is at a mediocre potential. When full of greed, the heart is at its lowest potential. Love knits people together; the love of money tears them apart.

Girls like well-built boys. Women love well-paid men.

Say not you know another entirely, till you have divided an inheritance with him.

Asset allocation, where to park your money and how to divide it up, is the single most important skill of a successful investor.

At only ten a.m., Edgar found himself already eyeing the Doritos on the counter. One thing he hadn't anticipated about the 'home office' was Snack Syndrome; lately his mental energies divided evenly between his new calling (worrying about money, which substituted neatly for earning it) and not stuffing his face.

The grandmothers decided on William’s eighth birthday that the time had come for the boy to learn the value of money. With this in mind, they allocated him one dollar a week as pocket money, but insisted that he keep an inventory accounting for every cent he spent. Grandmother Kane presented him with a green leather-bound ledger, at a cost of 95 cents, which she deducted from his first week’s allowance. From then on the grandmothers divided the dollar up every Saturday morning. William could invest 50 cents, spend 20 cents, give 10 cents to charity and keep 20 cents in reserve. At the end of each quarter they would inspect the ledger and his written report on any unusual transactions.

In some circumstances, a focus on extrinsic rewards (money) can actually diminish effort. Most (or at least many) teachers enter their profession not because of the money but because of their love for children and their dedication to teaching. The best teachers could have earned far higher incomes if they had gone to banking. It is almost insulting to assume that they are not doing what they can to help their students learn, and that by paying them an extra $500 or $1,500, they would exert greater effort. Indeed, incentive pay can be corrosive: it reminds teachers of how bad their pay is, and those who are led thereby to focus on money may be induced to find a better paying job, leaving behind only those for whom teaching is the only alternative. (Of course, if teachers perceive themselves to be badly paid, that will undermine morale, and that will have adverse incentive effects)

You will find no one willing to share out his money; but to how many does each of us divide up his life! People are frugal in guarding their personal property; but as soon as it comes to squandering time they are most wasteful of the one thing in which it is right to be stingy.

The value of money is subjective, depending on age. At the age of one, one multiplies the actual sum by 145,000, making one pound seem like 145,000 pounds to a one-year-old. At seven – Bertie’s age – the multiplier is 24, so that five pounds seems like 120 pounds. At the age of twenty four, five pounds is five pounds; at forty five it is divided by 5, so that it seems like one pound and one pound seems like twenty pence. (All figures courtesy of Scottish Government Advice Leaflet: Handling your Money.)

You can divide your money between things like clothes, a new car, or a fancy dinner, but you can spend your time on only one thing at a time.

You will find no one willing to share out his money; but to how many does each of us divide up his life!

All the money in the world can not make a colored person worthy to some folks.

You couldn’t blame it all on the military, though. The evidence they presented for the Taurans’ having been responsible for the earlier casualties was laughably thin. The few people who pointed this out were ignored. The fact was, Earth’s economy needed a war, and this one was ideal. It gave a nice hole to throw buckets of money into, but would unify humanity rather than dividing it. The

I think it’s a heartless government that will let one baby be born owning a big piece of the country, the way I was born, and let another baby be born without owning anything. The least a government could do, it seems to me, is to divide things up fairly among the babies. Life is hard enough, without people having to worry themselves sick about money, too. There’s plenty for everybody in this country . . .

Political parties and interest groups strive to make their concerns become current triggers of your moral modules. To get your vote, your money, or your time, they must activate at least one of your moral foundations.

The first step to take is to become aware that love is an art, just as living is an art; if we want to learn how to love we must proceed in the same way we have to proceed if we want to learn any other art, say music, painting, carpentry, or the art of medicine or engineering. What are the necessary steps in learning any art? The process of learning an art can be divided conveniently into two parts: one, the mastery of the theory; the other, the mastery of the practice. If I want to learn the art of medicine, I must first know the facts about the human body, and about various diseases. When I have all this theoretical knowledge, I am by no means competent in the art of medicine. I shall become a master in this art only after a great deal of practice, until eventually the results of my theoretical knowledge and the results of my practice are blended into one — my intuition, the essence of the mastery of any art. But, aside from learning the theory and practice, there is a third factor necessary to becoming a master in any art — the mastery of the art must be a matter of ultimate concern; there must be nothing else in the world more important than the art. This holds true for music, for medicine, for carpentry — and for love. And, maybe, here lies the answer to the question of why people in our culture try so rarely to learn this art, in spite of their obvious failures: in spite of the deep-seated craving for love, almost everything else is considered to be more important than love: success, prestige, money, power — almost all our energy is used for the learning of how to achieve these aims, and almost none to learn the art of loving.

A single word can brighten the face of one who knows the value of words. Ripened in silence, a single word acquires a great energy for work. War is cut short by a word, and a word heals the wounds, and there's a word that changes poison into butter and honey. Let a word mature inside yourself. Withhold the unripened thought. Come and understand the kind of word that reduces money and riches to dust. Know when to speak a word and when not to speak at all. A single word turns the universe of hell into eight paradises. Follow the Way. Don't be fooled by what you already know. Be watchful. Reflect before you speak. A foolish mouth can brand your soul. Yunus, say one last thing about the power of words -- Only the word "I" divides me from God.

After the opposition had failed to negotiate us into a compromise, it turned to subtler means for blocking the protest; namely, to conquer by dividing. False rumors were spread concerning the leaders of the movement. Negro workers were told by their white employers that their leaders were only concerned with making money out of the movement. Others were told that the Negro leaders rode big cars while they walked. During this period the rumor was spread that I had purchased a brand new Cadillac for myself and a Buick station wagon for my wife. Of course none of this was true.

Some of his [Chester Bowles's] friends thought that his entire political career reflected his background, that he truly believed in the idea of the Republic, with an expanded town-hall concept of politics, of political leaders consulting with their constituency, hearing them out, reasoning with them, coming to terms with them, government old-fashioned and unmanipulative. Such governments truly had to reflect their constituencies. It was his view not just of America, but of the whole world. Bowles was fascinated by the political process in which people of various countries expressed themselves politically instead of following orders imposed by an imperious leadership. In a modern world where most politicians tended to see the world divided in a death struggle between Communism and free-world democracies, it was an old-fashioned view of politics; it meant that Bowles was less likely to judge a country on whether or not it was Communist, but on whether or not its government seemed to reflect genuine indigenous feeling. (If he was critical of the Soviet leadership, he was more sympathetic to Communist governments in the underdeveloped world.) He was less impressed by the form of a government than by his own impression of its sense of legitimacy. ... He did not particularly value money (indeed, he was ill at ease with it), he did not share the usual political ideas of the rich, and he was extremely aware of the hardships with which most Americans lived. Instead of hiring highly paid consultants and pollsters to conduct market research, Bowles did his own canvassing, going from door to door to hundreds of middle- and lower-class homes. That became a crucial part of his education; his theoretical liberalism became reinforced by what he learned about people’s lives during the Depression.

Some U.S. states spend as much on their prisons as they do on their universities.62 Such expenditures are not the hallmarks of a well-performing economy and society. Money that is spent on “security”—protecting lives and property—doesn’t add to well-being; it simply prevents things from getting worse.

performed or the companies that performed them. Dickens, however, spoke in a new voice, in a new form, to a new audience, of a new world, about several old ideas reconsidered for the new system of capitalism—that care and respect are owed to the weakest and meekest in society, rather than to the strongest; that the ways in which class and money divide humans from one another are artificial and dangerous; that pleasure and physical comfort are positive goods; that the spiritual lives of the powerful have social and economic ramifications. We might today call this an ecological perspective, an intuitive understanding of the social world as a web rather than a hierarchy—the quintessential modern mode of seeing the world. Dickens grasped this idea from the earliest stages of his career and demonstrated his increasingly sophisticated grasp of it in the plots, characterizations, themes, and style of every single novel he wrote. This is the root source of his greatness. That

No one is found who would be willing to divide up his own money: but when it comes to his life, each one of us gives others a share in it, and how many others! Men are tight-fisted in keeping control of their fortunes, but when it comes to the matter of wasting time, they are positively extravagant in the one area where there is honour in being miserly.

If we take all the money away from every billionaire and divide that $6.5 trillion by the world’s population of 7.125 billion, we each get a check for $912.28. I just searched auto.com. You can get a 1998 Chevy Lumina with 180,000 miles for $999 in beige (although the door color does not seem to match the fender). But everybody knows that all the money in the world

The 9/11 attacks activated several of these group-related adaptations in my mind. The attacks turned me into a team player, with a powerful and unexpected urge to display my team’s flag and then do things to support the team, such as giving blood, donating money, and, yes, supporting the leader.31 And my response was tepid compared to the hundreds of Americans who got in their cars that afternoon and drove great distances to New York in the vain hope that they could help to dig survivors out of the wreckage, or the thousands of young people who volunteered for military service in the following weeks. Were these people acting on selfish motives, or groupish motives? The rally-round-the-flag reflex is just one example of a groupish mechanism.

Bill Clinton’s political formula for seizing the presidency was simple. He made money tight in the ghettos and let it flow free on Wall Street. He showered the projects with cops and bean counters and pulled the cops off the beat in the financial services sector. And in one place he created vast new mountain ranges of paperwork, while in another, paperwork simply vanished.

Active people are usually deficient in the higher activity, I mean individual activity. They are active as officials, merchants, scholars, that is as a species, but not as quite distinct separate and single individuals; in this respect they are idle. It is the misfortune of the active that their activity is almost always a little senseless. For instance, we must not ask the money-making banker the reason of his restless activity, it is foolish. The active roll as the stone rolls, according to the stupidity of mechanics. All mankind is divided, as it was at all times and is still, into slaves and freemen; for whoever has not two-thirds of his day for himself is a slave, be he otherwise whatever he likes, statesman, merchant, official, or scholar.

For a country founded on the idea that rights are inalienable and inherent from birth, we've developed a high tolerance for conditional rights and conditional citizenship. And the one condition, it turns out, is money. If you have a lot of it, the legal road you get to travel is well lit and beautifully maintained. If you don't, it's a dark alley and most Americans would be shocked to find out what's at the end of it.

It was at that moment that Markisha decided to apply for CalWORKs. She’d rented a room in an apartment she shared with a barber in her neighborhood, and she needed some help paying for it. CalWORKs meant three hundred dollars a month, plus food stamps. So she went to the local welfare office—a “Family Resource Center,” known as an FRC—and walked inside. She was barely sober, emotionally a wreck, literally penniless, and her entire ambition in life was to keep and maintain a room and a half in a rundown section of west San Diego without having to sell her body to pay the rent. This is the kind of person at whom the weight of the state’s financial fraud prosecution apparatus tends to be trained in America. Markisha entered the financial fraud patrol zone when she walked through those doors at the FRC. For three hundred dollars a month, she was about to become more heavily scrutinized by the state than any twelve Wall Street bankers put together. The amounts of money spent in these kinds of welfare programs are very small, but the levels of political capital involved are mountainous. You can always score political points banging on black welfare moms on meth. And the bureaucracy she was about to enter reflects that intense, bitterly contemptuous interest.

Jake, think of the population of this planet for one moment; we live for money, we fight for land then divide the land up and establish different currencies represented by different flags. The governments chosen to lead us are rife with corruption and at any given time one will be at war with another. And despite knowing that we are damaging the very environment that sustains us, we continue to pollute our skies and oceans.

And so, at a December 1981 meeting, Contra leaders, whom Reagan referred to as the “moral equivalent of the Founding Fathers,” floated the idea that trafficking cocaine into California would provide enough profits to arm and train the anti-Sandinista guerrillas.108 With most of the network already established, the plan was rather straightforward: There were the Medellín and Cali cartels in Colombia; the airports and money laundering in Panama run by President Manuel Noriega; the well-known lack of radar detection that made landing strips in Costa Rica prime transport depots; and weapons and drug warehouses at Ilopango air base outside San Salvador. The problem had been U.S. law enforcement guarding key entry points into a lucrative market. But with the CIA and the National Security Council now ready to run interference and keep the FBI, the U.S. Customs Service,

The Eastern Question, too, was something I had heard of: like “the Woman Question,” it turned up in nineteenth-century novels. The Eastern Question was essentially, “How do we divide up all the Ottomans’ stuff?” It wasn’t so different from the Woman Question, which was about whether women could have jobs and money. The things some people considered a “question.” If you read stuff like that all your life, it would make you hate Russia.

Luxury beliefs’ are the latest status symbol for rich Americans” by Rob Henderson New York Post, August 3, 2022 In the past, upper-class Americans used to display their social status with luxury goods. Today, they do it with luxury beliefs. People care a lot about social status. In fact, research indicates that respect and admiration from our peers are even more important than money for our sense of well-being. ...as trendy clothes and other products become more accessible and affordable, there is increasingly less status attached to luxury goods. The upper classes have found a clever solution to this problem: luxury beliefs. These are ideas and opinions that confer status on the rich at very little cost, while taking a toll on the lower class. ‘Upper-class people don a luxury belief to separate themselves from the lower class’ ... White privilege is the luxury belief that took me the longest to understand, because I grew up around poor whites. Often members of the upper-class claim that racial disparities stem from inherent advantages held by whites. Yet Asian Americans are more educated, have higher earnings and live longer than whites. Affluent whites are the most enthusiastic about the idea of white privilege, yet they are the least likely to incur any costs for promoting that belief. Rather, they raise their social standing by talking about their privilege. In other words, upper-class whites gain status by talking about their high status. When laws are enacted to combat white privilege, it won’t be the privileged whites who are harmed. Poor whites will bear the brunt. ... like with diamond rings or designer clothes of old, upper-class people don a luxury belief to separate themselves from the lower class. These beliefs, in turn, produce real, tangible consequences for disadvantaged people, further widening the divide.

The sudden introduction of these magic mortgage bonds into the marketplace pushed most every major institutional investor in the world to suddenly become consumed with the desire to lend money to American home borrowers, even if they didn’t know to whom exactly they were lending or how exactly these borrowers were qualifying for their home loans. As a result of this lunatic process, houses in middle- and lower-income neighborhoods from Fresno to the Jersey Shore became jammed full of new home borrowers, millions and millions of them, who in many cases were not equal to the task of making their monthly payments. The situation was tenable so long as housing prices kept rising and these teeming new populations of home borrowers could keep their heads above water, selling or refinancing their way out of trouble if need be. But the instant the arrow began tilting downward, this rapidly expanding death-balloon of phony real estate value inevitably had to—and did—explode.

It was in the city-states that humans could live with the freedom to work, produce, trade, and flourish, and that was to a large extent the result of these city-states adopting a sound monetary standard. It all began in Florence in 1252, when the city minted the florin, the first major European sound coinage since Julius Caesar's aureus. Florence's rise made it the commercial center of Europe, with its florin becoming the prime European medium of exchange, allowing its banks to flourish across the entire continent. Venice was the first to follow Florence's example with its minting of the ducat, of the same specifications as the florin, in 1270, and by the end of the fourteenth century more than 150 European cities and states had minted coins of the same specifications as the florin, allowing their citizens the dignity and freedom to accumulate wealth and trade with a sound money that was highly salable across time and space, and divided into small coins, allowing for easy divisibility.

Reagan's going to mess everything up, cutting taxes for the wealthy and getting rid of the safety net and all that. The rich and the poor won't be able to mix socially. The rich will be afraid of getting ripped off or asked for money and the poor won't be able to afford to hang out in the same places anyway. Society's going to be divided by class and instead of expressing themselves, people are going to spend all their time advertising their status. It'll be shallow, like the Eisenhower era. Parties will suck.

It means that the poor get poorer, the rich get richer, and the real class divide is between those who can borrow money and those who can’t. Because no matter how much money anyone earns, they still lie awake at the end of the month worrying about money. Everyone looks at what their neighbors have and wonders, ‘How can they afford that?’ because everyone is living beyond their means. So not even really rich people ever feel really rich, because in the end the only thing you can buy is a more expensive version of something you’ve already got. With borrowed money.

This divide is characterized by the demonization and privatization of public services, including schools, the military, prisons, and even policing; by the growing use of prison as our primary resolution for social contradictions; by the degradation and even debasement of the public sphere and all those who would seek to democratically occupy it; by an almost complete abandonment of the welfare state; by a nearly religious reverence for marketized solutions to public problems; by the growth of a consumer culture that repeatedly emphasizes the satisfaction of the self over the needs of the community; by the corruption of democracy by money and by monied interests, what Henry Giroux refers to as “totalitarianism with elections”;88 by the mockery of a judicial process already tipped in favor of the powerful; by the militarization of the police; by the acceptance of massive global inequality; by the erasure of those unconnected to the Internet-driven modern economy; by the loss of faith in the very notion of community; and by the shrinking presence of the radical voices, values, and vision necessary to resist this dark neoliberal moment.89

We must begin to detach ourselves from earthly goods in order to grasp clearly the following truth often uttered by St. Augustine and St. Thomas: ‘Contrary to spiritual goods, material goods divide men, because they cannot belong simultaneously and integrally to a number.’ A number of persons cannot possess integrally and simultaneously the same house, the same field, the same territory; whence dissensions, quarrels, lawsuits, wars. On the contrary, spiritual goods, like truth, virtue, God Himself, can belong simultaneously and integrally to a number; many may possess simultaneously the same virtue, the same truth, the same God who gives Himself wholly to each of us in Communion. Therefore, whereas the unbridled search for material goods profoundly divides men, the quest for spiritual goods unites them. It unites us so much the more closely, the more we seek these superior goods. And we even possess God so much the more, the more we give Him to others. When we give away money, we no longer possess it; when, on the contrary, we give God to souls, we do not lose Him; rather we possess Him more. And should we refuse to give Him to a person who asks for Him, we would lose Him.

In theory, if some holy book misrepresented reality, its disciples would sooner or later discover this, and the text’s authority would be undermined. Abraham Lincoln said you cannot deceive everybody all the time. Well, that’s wishful thinking. In practice, the power of human cooperation networks depends on a delicate balance between truth and fiction. If you distort reality too much, it will weaken you, and you will not be able to compete against more clear-sighted rivals. On the other hand, you cannot organise masses of people effectively without relying on some fictional myths. So if you stick to unalloyed reality, without mixing any fiction with it, few people will follow you. If you used a time machine to send a modern scientist to ancient Egypt, she would not be able to seize power by exposing the fictions of the local priests and lecturing the peasants on evolution, relativity and quantum physics. Of course, if our scientist could use her knowledge in order to produce a few rifles and artillery pieces, she could gain a huge advantage over pharaoh and the crocodile god Sobek. Yet in order to mine iron ore, build blast furnaces and manufacture gunpowder the scientist would need a lot of hard-working peasants. Do you really think she could inspire them by explaining that energy divided by mass equals the speed of light squared? If you happen to think so, you are welcome to travel to present-day Afghanistan or Syria and try your luck. Really powerful human organisations – such as pharaonic Egypt, the European empires and the modern school system – are not necessarily clear-sighted. Much of their power rests on their ability to force their fictional beliefs on a submissive reality. That’s the whole idea of money, for example. The government makes worthless pieces of paper, declares them to be valuable and then uses them to compute the value of everything else. The government has the power to force citizens to pay taxes using these pieces of paper, so the citizens have no choice but to get their hands on at least some of them. Consequently, these bills really do become valuable, the government officials are vindicated in their beliefs, and since the government controls the issuing of paper money, its power grows. If somebody protests that ‘These are just worthless pieces of paper!’ and behaves as if they are only pieces of paper, he won’t get very far in life.

And yet, truth be told, we identify. Especially when we’re afraid or feeling threatened, we start to divide the world between “us” and “them,” between those who matter and those who don’t, between those who are competent and those who struggle, between those who are enlightened and those who aren’t, between the good people and the bad people. We are essentially competitive by nature. This explains our posture. This explains why it feels so natural for us to take sides in destructive ways on all sorts of subjects—politics, the use of money, parenting, sexuality, philosophy, theology, and even our favorite (and least favorite) “brands” of Christianity.

On the left, concerns about equality and social justice are based in part on the Fairness foundation—wealthy and powerful groups are accused of gaining by exploiting those at the bottom while not paying their “fair share” of the tax burden. This is a major theme of the Occupy Wall Street movement, which I visited in October 2011 (see figure 7.5).17 On the right, the Tea Party movement is also very concerned about fairness. They see Democrats as “socialists” who take money from hardworking Americans and give it to lazy people (including those who receive welfare or unemployment benefits) and to illegal immigrants (in the form of free health care and education).

Specialisation, accompanied by exchange, is the source of economic prosperity. Here, in my own words, is what a modern version of Smithism claims. First, the spontaneous and voluntary exchange of goods and services leads to a division of labour in which people specialise in what they are good at doing. Second, this in turn leads to gains from trade for each party to a transaction, because everybody is doing what he is most productive at and has the chance to learn, practise and even mechanise his chosen task. Individuals can thus use and improve their own tacit and local knowledge in a way that no expert or ruler could. Third, gains from trade encourage more specialisation, which encourages more trade, in a virtuous circle. The greater the specialisation among producers, the greater is the diversification of consumption: in moving away from self-sufficiency people get to produce fewer things, but to consume more. Fourth, specialisation inevitably incentivises innovation, which is also a collaborative process driven by the exchange and combination of ideas. Indeed, most innovation comes about through the recombination of existing ideas for how to make or organise things. The more people trade and the more they divide labour, the more they are working for each other. The more they work for each other, the higher their living standards. The consequence of the division of labour is an immense web of cooperation among strangers: it turns potential enemies into honorary friends. A woollen coat, worn by a day labourer, was (said Smith) ‘the produce of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser . . .’ In parting with money to buy a coat, the labourer was not reducing his wealth. Gains from trade are mutual; if they were not, people would not voluntarily engage in trade. The more open and free the market, the less opportunity there is for exploitation and predation, because the easier it is for consumers to boycott the predators and for competitors to whittle away their excess profits. In its ideal form, therefore, the free market is a device for creating networks of collaboration among people to raise each other’s living standards, a device for coordinating production and a device for communicating information about needs through the price mechanism. Also a device for encouraging innovation. It is the very opposite of the rampant and selfish individualism that so many churchmen and others seem to think it is. The market is a system of mass cooperation. You compete with rival producers, sure, but you cooperate with your customers, your suppliers and your colleagues. Commerce both needs and breeds trust.

And so we must imagine a new country. Reparations—by which I mean the full acceptance of our collective biography and its consequences—is the price we must pay to see ourselves squarely. The recovering alcoholic may well have to live with his illness for the rest of his life. But at least he is not living a drunken lie. Reparations beckon us to reject the intoxication of hubris and see America as it is—the work of fallible humans. Won’t reparations divide us? Not any more than we are already divided. The wealth gap merely puts a number on something we feel but cannot say—that American prosperity was ill gotten and selective in its distribution. What is needed is an airing of family secrets, a settling with old ghosts. What is needed is a healing of the American psyche and the banishment of white guilt. What I’m talking about is more than recompense for past injustices—more than a handout, a payoff, hush money, or a reluctant bribe. What I’m talking about is a national reckoning that would lead to spiritual renewal. Reparations would mean the end of scarfing hot dogs on the Fourth of July while denying the facts of our heritage. Reparations would mean the end of yelling “patriotism” while waving a Confederate flag. Reparations would mean a revolution of the American consciousness, a reconciling of our self-image as the great democratizer with the facts of our history

The fate of the Union, the possibilities of democracy, and the future of slavery, then, were the stakes of a war that Abraham Lincoln chose to wage to total victory—or to defeat. A president who led a divided country in which an implacable minority gave no quarter in a clash over power, race, identity, money, and faith has much to teach us in a twenty-first-century moment of polarization, passionate disagreement, and differing understandings of reality. For while Lincoln cannot be wrenched from the context of his particular times, his story illuminates the ways and means of politics, the marshaling of power in a democracy, the durability of racism, and the capacity of conscience to help shape events.

The greed manifests us in many shapes, The high rise building, a big house , deforestation, no land to grow and no land to feed our own, Our very own People ! The money was deadly than any plague, People bought and sold people like a commodity ! and then , They divided us , according to our flawed faith..... The stench of ignorance fills the air, nestling at the base of our cortex . I refuse to be conquered ! The agenda was all clear from the start, Prospect of the land; they would rather see us disappear, Sold for seventy five lac a 100 years back‎, It's seventy five million wounds and every day to cry !! We are a " numb nation " We are a " slave nation " & I refuse to be conquered !!!

Today, black families have an average net wealth of $11,000 compared to a white family’s average of $141,900. Pew data reveals that white families have thirteen times more wealth than black families.20 The wealth gap exists at every income and education level. On average, white families with college degrees have over $300,000 more wealth than black families with college degrees. A third of black families have no assets at all.21 Moreover, studies reveal that the gap is accelerating—over the last thirty years, the average wealth of white families has grown at three times the rate for average black families.22 This growing divide perpetuates injustices hard to capture behind the latest news of riots and protests.

A few days after the fireworks, I gave them a lesson on category nouns versus exact nouns. I hadn’t heard of this distinction prior to opening the textbook. It transpired that a category noun was something like “vegetables,” whereas exact nouns were “beetroot,” “carrots,” “broccoli.” It was better to use exact nouns because this made your writing more precise and interesting. The chapter gave a short explanation followed by an exercise: an A4 page divided into columns. On the left were various category nouns. On the right, you had to fill in at least three corresponding exact nouns. I told the kids they could use their Cantonese-to-English dictionaries. Cynthia Mak asked what to say for “people.” Did it mean “sister,” “brother,” “father,” or “teacher,” “doctor,” “artist,” or— “They’re all okay,” I said. “But if I put ‘sister,’ ‘father,’ ‘brother’ in ‘people,’ then what about here?” She pointed to the box marked “family.” “Okay, don’t do those. Do ‘teacher’ or something.” “But what about here?”—signaling the “professions” row. “Okay, something else for ‘people.’” “Happy people, sad people?” “‘Happy people’ isn’t an exact noun—it’s an adjective plus a category noun.” “So what should I write?” We looked at each other. It was indeed a challenge to describe people in a way not immediately related to how they earned money or their position in the family unit. I said: “How about ‘friend,’ ‘boyfriend,’ ‘colleague’?” “I don’t want to write ‘boyfriend.’” I couldn’t blame her for questioning the exercise. “Friend,” “enemy,” and “colleague” didn’t seem like ways of narrowing down “people” in the way “apple” did for “fruit.” An apple would still be a fruit if it didn’t have any others in its vicinity, but you couldn’t be someone’s nemesis without their hanging around to complete the definition. The same issue cropped up with my earlier suggestions. “Family” was relational, and “profession” was created and given meaning by external structures. Admittedly “adult,” “child,” and “teenager” could stand on their own. But I still found it depressing that the way we specified ourselves—the way we made ourselves precise and interesting—was by pinpointing our developmental stage and likely distance from mortality. Fruit didn’t have that problem.

In their book American Grace: How Religion Divides and Unites Us, political scientists Robert Putnam and David Campbell analyzed a variety of data sources to describe how religious and nonreligious Americans differ. Common sense would tell you that the more time and money people give to their religious groups, the less they have left over for everything else. But common sense turns out to be wrong. Putnam and Campbell found that the more frequently people attend religious services, the more generous and charitable they become across the board.58 Of course religious people give a lot to religious charities, but they also give as much as or more than secular folk to secular charities such as the American Cancer Society.59 They spend a lot of time in service to their churches and synagogues, but they also spend more time than secular folk serving in neighborhood and civic associations of all sorts. Putnam and Campbell put their findings bluntly: By many different measures religiously observant Americans are better neighbors and better citizens than secular Americans—they are more generous with their time and money, especially in helping the needy, and they are more active in community life.60 Why are religious people better neighbors and citizens? To find out, Putnam and Campbell included on one of their surveys a long list of questions about religious beliefs (e.g., “Do you believe in hell? Do you agree that we will all be called before God to answer for our sins?”) as well as questions about religious practices (e.g., “How often do you read holy scriptures? How often do you pray?”). These beliefs and practices turned out to matter very little. Whether you believe in hell, whether you pray daily, whether you are a Catholic, Protestant, Jew, or Mormon … none of these things correlated with generosity. The only thing that was reliably and powerfully associated with the moral benefits of religion was how enmeshed people were in relationships with their co-religionists. It’s the friendships and group activities, carried out within a moral matrix that emphasizes selflessness. That’s what brings out the best in people. Putnam and Campbell reject the New Atheist emphasis on belief and reach a conclusion straight out of Durkheim: “It is religious belongingness that matters for neighborliness, not religious believing.”61

The matter of sedition is of two kinds: much poverty and much discontentment....The causes and motives of sedition are, innovation in religion; taxes; alteration of laws and customs; breaking of privileges; general oppression; advancement of unworthy persons, strangers; dearths; disbanded soldiers; factions grown desperate; and whatsoever in offending people joineth them in a common cause.' The cue of every leader, of course, is to divide his enemies and to unite his friends. 'Generally, the dividing and breaking of all factions...that are adverse to the state, and setting them at a distance, or at least distrust, among themselves, is not one of the worst remedies; for it is a desperate case, if those that hold with the proceeding of the state be full of discord and faction, and those that are against it be entire and united.' A better recipe for the avoidance of revolutions is an equitable distribution of wealth: 'Money is like muck, not good unless it be spread.' But this does not mean socialism, or even democracy; Bacon distrusts the people, who were in his day quite without access to education; 'the lowest of all flatteries is the flattery of the common people;' and 'Phocion took it right, who, being applauded by the multitude, asked, What had he done amiss?' What Bacon wants is first a yeomanry of owning farmers; then an aristocracy for administration; and above all a philosopher-king. 'It is almost without instance that any government was unprosperous under learned governors.' He mentions Seneca, Antonius Pius and Aurelius; it was his hope that to their names posterity would add his own.

The vigour of a nation in its origin was in a way physical, unitary, and crude; then as aggregations increased, government advanced by a decomposition of the primitive rule, more or less skillfully managed. For example, in remote ages national strength lay in theocracy, the priest held both the sword and censer; a little later there were two priests, the pontiff and the king. To-day our society, the latest word of civilisation, has distributed power according to the number of combinations, and we come to the forces called business, thought, money, and eloquence. Authority thus divided is steadily approaching a social dissolution, with interest as its one opposing barrier. We depend no longer on either religion or physical force, but upon intellect. Can a book replace a sword? Can discussion substitute for action? That is the question'".

In 1872, Western Union (by then the dominant telegraph company in the United States) decided to implement a new, secure scheme to enable sums of up to $100 to be transferred between several hundred towns by telegraph. The system worked by dividing the company's network into twenty districts, each of which had its own superintendent. A telegram from the sender's office to the district superintendent confirmed that the money had been deposited; the superintendent would then send another telegram to the recipient's office authorizing the payment. Both of these messages used a code based on numbered codebooks. Each telegraph office had one of these books, with pages containing hundreds of words. But the numbers next to these words varied from office to office; only the district superintendent had copies of each office's uniquely numbered book.

You are not my father." So it all meant nothing, all those years of shared jokes, of affection, of defending her, of caring for her children, of assisting her and Hector with money and time. Love and family meant nothing to her? Nothing mattered to her at this moment but her pride. Did she think she was being brave in disobeying him? She, Hector, the whole mad lot of them, they knew nothing of courage. Everything had been given to them, everything had been assumed as rightfully theirs. She even believed her defense of her friend was the matter of honour. One war, one bomb, one misfortune and she would fall apart. He meant noting to her because like all of them she was truly selfish. She had no idea of the world and so she believed her drama to be significant. [........] She had no humility and no generosity. Monsters, they had bred monsters.

Thirdly, and most importantly, American plantations in places such as Virginia, Haiti and Brazil were plagued by malaria and yellow fever, which had originated in Africa. Africans had acquired over the generations a partial genetic immunity to these diseases, whereas Europeans were totally defenceless and died in droves. It was consequently wiser for a plantation owner to invest his money in an African slave than in a European slave or indentured labourer. Paradoxically, genetic superiority (in terms of immunity) translated into social inferiority: precisely because Africans were fitter in tropical climates than Europeans, they ended up as the slaves of European masters! Due to these circumstantial factors, the burgeoning new societies of America were to be divided into a ruling caste of white Europeans and a subjugated caste of black Africans.

Though we’d argued over the drain of his political career on our family for years now, I did love and trust Barack. He was already a man with two families, his attention divided between me and the girls and his 200,000 or so South Side constituents. Would sharing him with the state of Illinois really be all that different? I couldn’t know one way or another, but I also couldn’t bring myself to stand in the way of his aspiration, that thing always tugging at him to try for more. And so that day, we’d made a deal. Valerie agreed to be the finance chair for Barack’s Senate campaign. A number of our friends agreed to donate time and money to the effort. I signed off on all of it, with one important caveat, repeated out loud so that everyone could hear it: If he lost, he’d move on from politics altogether and find a different sort of job. If it didn’t work out on Election Day, this would be the end.

The supplementary quantity of gold that streams from it into commerce goes at first to the owners of the mine and then by turns to those who have dealings with them. If we schematically divide the whole community into four groups, the mine-owners, the producers of luxury goods, the remaining producers, and the agriculturalists, the first two groups will be able to enjoy the benefits resulting from the reduction in the value of money, the former of them to a greater extent than the latter. But even as soon as we' reach the third group, the situation is altered. The profit obtained by this group as a result of the increased demands of the first two will already be offset to some. extent by the rise in the prices of luxury goods which will have experienced the full effect of the depreciation by the time it begins to affect other goods. Finally, for the fourth group, the whole process will result in nothing but loss.

Mafiosi, for Franchetti, were entrepreneurs in violence, specialists who had developed what today would be called the most sophisticated business model in the marketplace. Under the leadership of their bosses, mafia bands ‘invested’ violence in various commercial spheres in order to extort protection money and guarantee monopolies. This was what he called the violence industry. As Franchetti wrote, [in the violence industry] the mafia boss . . . acts as capitalist, impresario and manager. He unifies the management of the crimes committed . . . he regulates the way labour and duties are divided out, and controls discipline amongst the workers. (Discipline is indispensable in this as in any other industry if abundant and constant profits are to be obtained.) It is the mafia boss’s job to judge from circumstances whether the acts of violence should be suspended for a while, or multiplied and made fiercer. He has to adapt to market conditions to choose which operations to carry out, which people to exploit, which form of violence to use.

Most of our readers will remember, that, until within a very few years past, there was a kind of iron cage in the wall of the Fleet Prison, within which was posted some man of hungry looks, who, from time to time, rattled a money-box, and exclaimed in a mournful voice, ‘Pray, remember the poor debtors; pray remember the poor debtors.’ The receipts of this box, when there were any, were divided among the poor prisoners; and the men on the poor side relieved each other in this degrading office. Although this custom has been abolished, and the cage is now boarded up, the miserable and destitute condition of these unhappy persons remains the same. We no longer suffer them to appeal at the prison gates to the charity and compassion of the passersby; but we still leave unblotted the leaves of our statute book, for the reverence and admiration of succeeding ages, the just and wholesome law which declares that the sturdy felon shall be fed and clothed, and that the penniless debtor shall be left to die of starvation and nakedness. This is no fiction.

He pulled a battered red photo album from his truck’s glove compartment and showed me pictures of green Azorean fields divided by hedges of lilac-colored hydrangeas. He showed me waves crashing against black volcanic rock and his ancient stone house next to the sea, the home where he returned every summer. “Over there the air is so clean, so nice. The ocean is right there. The fish are fresh, you catch and eat them, and the potatoes are so good, you won’t believe it. “We make wine. Put on shorts and get in there and smash grapes, and when you drink right away is sweet like juice. Every year when we get back from there, we’re fat,” Morais said. He loved his island house in the Azores so much that at the end of each summer, when he left, he had to have someone else close the door for him. “I’m a guy that came from the old country. I never go to school five minutes in this country, and still I work and I do good. I love my money. God bless this country,” he said. “But when I leave to close my door over there, I cry like a baby. I try so hard not to, but I cry.

Female sensibility is layers, words, membranes, cotton, cloth, rope, repetition, bodies, wet, opening, closing repetition, lists, lifestories, grids, destroying grids, houses, intimacy, doorways, breasts, vaginas, flow, strong, building, putting together many disparaging elements, repetition, red, ink, black, earth feel colors, the sun, the moon, roots skins, walls, yellow, flowers, streams, puzzles, questions, stuffing, sewing, fluffing, satin, hearts, tearing, tearing, tearing, tying, decorating, baking, feeding, holding, listening, seeing thru the layers, oil, varnish, shellac, jell, paste, glue, seeds, thread, more, not less, repetition, women critics, women, writers, women artists, either nourishing us or eating us up alive, tokenism, curators, universities, tokenism, fear of other women to acknowledge female sensibility, hostile boy artists, accepting men artists, separating the men from the boys, dividing women, piece of pie-ism, money, art, sex, beasts, layers, symphonies, multi-roled, multi-part, stories, narrative, paint/flesh, serious, overwhelming, soft, hard, women working, working women, hanging, dangling, breaking, being fruity, angry, naïve, born again and trying to describe hot white flesh ties.

Emma, calm down. I had to know-" I point my finger in his face, almost touching his eyeball. "It's one thing for me to give your permission to look into it. But I'm pretty sure looking into it without my consent is illegal. In fact, I'm pretty sure everything that woman does is illegal. Do you even know what the Mafia is, Galen?" His eyebrows lift in surprise. "She told you who she is? I mean, who she used to be?" I nod. "While you were checking in with Grom. Once in the Mob, always in the Mob, if you ask me. How else would she get all her money? But I guess you wouldn't care about that, since she buys you houses and cars and fake IDs." I snatch my wrist away and turn back toward our hotel. At least, I hope it's our hotel. Galen laughs. "Emma, it's not Rachel's money; it's mine." I whirl on him. "You are a fish. You don't have a job. And I don't think Syrena currency has any of our presidents on it." Now "our" means I'm human again. I wish I could make up my mind. He crosses his arms. "I earn it another way. Walk to the Gulfarium with me, and I'll tell you how." The temptation divides me like a cleaver. I'm one part hissy fit and one part swoon. I have a right to be mad, to press charges, to cut Rachel's hair while she's sleeping. But do I really want to risk the chance that she keeps a gun under her pillow? Do I want to miss the opportunity to scrunch my toes in the sand and listen to Galen's rich voice tell me how a fish came to be wealthy? Nope, I don't. Taking care to ram my shoulder into him, I march past him and hopefully in the right direction. When he catches up to me, his grin threatens the rest of my hissy fit side, so I turn away, fixing my glare on the waves. "I sell stuff to humans," he says. I glance at him. He's looking at me, his expression every bit as expectant as I feel. I hate this little game of ours. Maybe because I'm no good at it. He won't tell me more unless I ask. Curiosity is one of my most incurable flaws-and Galen knows it. Still, I already gave up a perfectly good tantrum for him, so I feel like he owes me. Never mind that he saved my life today. That was so two hours ago. I lift my chin. "Rachel says I'm a millionaire," he says, his little knowing smirk scrubbing my nerves like a Brillo pad. "But for me, it's not about the money. Like you, I have a soft spot for history." Crap, crap, crap. How can he already know me this well? I must be as readable as the alphabet. What's the use? He's going to win, every time.

Oskar Schell: My father died at 9-11. After he died I wouldn't go into his room for a year because it was too hard and it made me want to cry. But one day, I put on heavy boots and went in his room anyway. I miss doing taekwondo with him because it always made me laugh. When I went into his closet, where his clothes and stuff were, I reached up to get his old camera. It spun around and dropped about a hundred stairs, and I broke a blue vase! Inside was a key in an envelope with black written on it and I knew that dad left something somewhere for me that the key opened and I had to find. So I take it to Walt, the locksmith. I give it to Stan, the doorman, who tells me keys can open anything. He gave me the phone book for all the five boroughs. I count there are 472 people with the last name black. There are 216 addresses. Some of the blacks live together, obviously. I calculated that if I go to 2 every Saturday plus holidays, minus my hamlet school plays, my minerals, coins, and comic convention, it's going to take me 3 years to go through all of them. But that's what I'm going to do! Go to every single person named black and find out what the key fits and see what dad needed me to find. I made the very best possible plan but using the last four digits of each phone number, I divide the people by zones. I had to tell my mother another lie, because she wouldn't understand how I need to go out and find what the key fits and help me make sense of things that don't even make sense like him being killed in the building by people that didn't even know him at all! And I see some people who don't speak English, who are hiding, one black said that she spoke to God. If she spoke to god how come she didn't tell him not to kill her son or not to let people fly planes into buildings and maybe she spoke to a different god than them! And I met a man who was a woman who a man who was a woman all at the same time and he didn't want to get hurt because he/she was scared that she/he was so different. And I still wonder if she/he ever beat up himself, but what does it matter? Thomas Schell: What would this place be if everyone had the same haircut? Oskar Schell: And I see Mr. Black who hasn't heard a sound in 24 years which I can understand because I miss dad's voice that much. Like when he would say, "are you up yet?" or... Thomas Schell: Let's go do something. Oskar Schell: And I see the twin brothers who paint together and there's a shed that has to be clue, but it's just a shed! Another black drew the same drawing of the same person over and over and over again! Forest black, the doorman, was a school teacher in Russia but now says his brain is dying! Seamus black who has a coin collection, but doesn't have enough money to eat everyday! You see olive black was a gate guard but didn't have the key to it which makes him feel like he's looking at a brick wall. And I feel like I'm looking at a brick wall because I tried the key in 148 different places, but the key didn't fit. And open anything it hasn't that dad needed me to find so I know that without him everything is going to be alright. Thomas Schell: Let's leave it there then. Oskar Schell: And I still feel scared every time I go into a strange place. I'm so scared I have to hold myself around my waist or I think I'll just break all apart! But I never forget what I heard him tell mom about the sixth borough. That if things were easy to find... Thomas Schell: ...they wouldn't be worth finding. Oskar Schell: And I'm so scared every time I leave home. Every time I hear a door open. And I don't know a single thing that I didn't know when I started! It's these times I miss my dad more than ever even if this whole thing is to stop missing him at all! It hurts too much. Sometimes I'm afraid I'll do something very bad.

It is often said that the separation of the present reality from transcendence, so commonplace today, is pernicious in that it undermines the universe of fixed values. Because life on Earth is the only thing that exists, because it is only in this life that we can seek fulfillment, the only kind of happiness that can be offered to us is purely carnal. Heavens have not revealed anything to us; there are no signs that would indicate the need to devote ourselves to some higher, nonmaterial goals. We furnish our lives ever more comfortably; we build ever more beautiful buildings; we invent ever more ephemeral trends, dances, one-season stars; we enjoy ourselves. Entertainment derived from a nineteenth-century funfair is today becoming an industry underpinned by an ever more perfect technology. We are celebrating a cult of machines—which are replacing us at work, in the kitchen, in the field—as if we were pursuing the idealized ambience of the royal court (with its bustling yet idle courtiers) and wished to extend it across the whole world. In fifty years, or at most a hundred, four to five billion people will become such courtiers. At the same time, a feeling of emptiness, superficiality, and sham sets in, one that is particularly dominant in civilizations that have left the majority of primitive troubles, such as hunger and poverty, behind them. Surrounded by underwater-lit swimming pools and chrome and plastic surfaces, we are suddenly struck by the thought that the last remaining beggar, having accepted his fate willingly, thus turning it into an ascetic act, was incomparably richer than man is today, with his mind fed TV nonsense and his stomach feasting on delicatessen from exotic lands. The beggar believed in eternal happiness, the arrival of which he awaited during his short-term dwelling in this vale of tears, looking as he did into the vast transcendence ahead of him. Free time is now becoming a space that needs to be filled in, but it is actually a vacuum, because dreams can be divided into those that can be realized immediately—which is when they stop being dreams—and those that cannot be realized by any means. Our own body, with its youth, is the last remaining god on the ever-emptying altars; no one else needs to be obeyed and served. Unless something changes, our numerous Western intellectuals say, man is going to drown in the hedonism of consumption. If only it was accompanied by some deep pleasure! Yet there is none: submerged into this slavish comfort, man is more and more bored and empty. Through inertia, the obsession with the accumulation of money and shiny objects is still with us, yet even those wonders of civilization turn out to be of no use. Nothing shows him what to do, what to aim for, what to dream about, what hope to have. What is man left with then? The fear of old age and illness and the pills that restore mental balance—which he is losing, inbeing irrevocably separated from transcendence.

A similar vicious circle perpetuated the racial hierarchy in modern America. From the sixteenth to the eighteenth century, the European conquerors imported millions of African slaves to work the mines and plantations of America. They chose to import slaves from Africa rather than from Europe or East Asia due to three circumstantial factors. Firstly, Africa was closer, so it was cheaper to import slaves from Senegal than from Vietnam. Secondly, in Africa there already existed a well-developed slave trade (exporting slaves mainly to the Middle East), whereas in Europe slavery was very rare. It was obviously far easier to buy slaves in an existing market than to create a new one from scratch. Thirdly, and most importantly, American plantations in places such as Virginia, Haiti and Brazil were plagued by malaria and yellow fever, which had originated in Africa. Africans had acquired over the generations a partial genetic immunity to these diseases, whereas Europeans were totally defenceless and died in droves. It was consequently wiser for a plantation owner to invest his money in an African slave than in a European slave or indentured labourer. Paradoxically, genetic superiority (in terms of immunity) translated into social inferiority: precisely because Africans were fitter in tropical climates than Europeans, they ended up as the slaves of European masters! Due to these circumstantial factors, the burgeoning new societies of America were to be divided into a ruling caste of white Europeans and a subjugated caste of black Africans.

Charles I’s attempt to collect ship-money without the consent of Parliament was declared by his opponents to be “unjust and unlawful,” and by him to be just and lawful. Only the military issue of the Civil War proved that his interpretation of the Constitution was the wrong one. The same thing happened in the American Civil War. Had States the right to secede? No one knew, and only the victory of the North decided the legal question. The belief— which one finds in Locke and in most writers of his time—that any honest man can know what is just and lawful, is one that does not allow for the strength of party bias on both sides, or for the difficulty of establishing a tribunal, whether outwardly or in men’s consciences, that shall be capable of pronouncing authoritatively on vexed questions. In practice, such questions, if sufficiently important, are decided simply by power, not by justice and law. To some degree, though in veiled language, Locke recognizes this fact. In a dispute between legislative and executive, he says, there is, in certain cases, no judge under Heaven. Since Heaven does not make explicit pronouncements, this means, in effect, that a decision can only be reached by fighting, since it is assumed that Heaven will give the victory to the better cause. Some such view is essential to any doctrine that divides governmental power. Where such a doctrine is embodied in the Constitution, the only way to avoid occasional civil war is to practise compromise and common sense. But compromise and common sense are habits of mind, and cannot be embodied in a written constitution.

You’re called to come out of the crowd. You’re called to be counter-culture. You’re not called to live in this world, be of this world-you’re called to come out. News flash-the crowd is stupid. The crowd has no identity at all. We just do what everyone else is doing. “ “When you decide, you divide the enemy and his tactics, and his distractions towards your life. The moment you actually conqueror the urge, you get stronger and the urges get weaker. But it will never happen, until you determine “I am not like the crowd, I’m coming out of the crowd. I’m apart of the minority. Ruth is determined to choose right over easy. You want to know what the right thing is? The right thing is God’s word, and it’s not just about knowing it, it’s about applying it to your life!” “Choose right over easy.” “See, when you come out of the crowd, and when you say, and when you say with the crowd, it’s all crowded here, and when you say I’m going to be apart of the minority, but let my commitments stand. Hey Naomi, you don’t know me, I made a commitment, and my commitment matters. You can tell me I’m relieved of my responsibility, but my vow is my vow. And I’m not going to be swayed, just because the circumstances have changed.” “Stay on the path, because you don’t know what lies ahead of you. Because you’re not God. All He asks you and I is to put one foot in front of another. To keep on moving. Keep on going. Commit to God’s way, and watch God make a way, when there seems to be no way. “ “Being single is awesome! When you’re single, everything in your house, you own all of it. All the money in your bank account, belongs to you.” :) “I think one of the hardest things, that people don’t talk about is that you get to decorate your house exactly how you want to do it.” “The older I get, the more I realize that people are borderline obsessed with what’s next…but if you’re not careful you’ll get so obsessed with what’s next, you won’t care about what is now. It doesn’t take a lot of use to realize, that if you’re graduating from high school, everyone’s going-“where you going to college?” If you’re in college, everyone’s like “where are you going to work?” You work for a little while as a single person, and it’s like “when are you going to get married.” You get married, and everyone’s like, “when are you going to have kids?” You have a kid, and everyone’s like, “when are you going to have more kids.” “Singleness is not a stop sign. It’s not a period, it’s not a comma. Your life doesn’t begin when you get married. A boy-friend or a girl-friend doesn’t make your life start happening. Life is happening. The question is, “are you happening?” You don’t have to live boring or be bored to be single. A life filled with Jesus is full of adventure. It’s filled with spontaneity, it’s full of ups and downs. And it’s time for you to get on mission. Let me just be loud and clear and frank with it-Jesus is a better partner than any spouse could ever dream of being.” “The truth is, sometimes sitting on the path can be just as detrimental as getting off the path. You’re called to move forward, you’re called to grow, you’re called to become.” “Be the minority, because the majority is overrated.” -Rich Wilkerson Jr., Single and Secure

In other words, you need to be a bureaucracy in order to survive one. This is the overwhelming narrative of modern American economics, that the individual, particularly the individual without a lot of money, is inherently overmatched. He’s a loser. And if he falls into any part of the machine, he goes straight to the bottom. And then there’s the most disturbing truth of all. People assume that a system that favors the rich likes rich people. This isn’t true. Our bureaucracies respond to the money rich people have, and they bend to the legal might the rich can hire, but they don’t give a damn about rich people. You can be rich and still fall into any one of a dozen financial/legal meat grinders, from an erroneously collapsed credit score to a robo-signed foreclosure to a stolen identity to a retirement account vaporized by institutional theft and fraud. The system eats up rich people, too, because it’s not concerned with protecting any individuals, even the rich ones. These bureaucracies accomplish just two things: they make small piles of money smaller and big piles of money bigger. It’s a system that doesn’t care whose hands end up holding the bag, or how long those hands get to hold the bag. It just relentlessly creates and punishes losers, who get to sit beneath an ever-narrowing group of winners, who may or may not stay on top for long. What does get preserved, in all cases, is a small constellation of sprawling, interconnected financial companies, whose names and managements may change (Bear becomes Chase, Wachovia becomes Wells Fargo, etc.), but whose entrenched influence remains the same. In other words, this is a machine that loves and protects money but somehow hates all people.

follow you. If you used a time machine to send a modern scientist to ancient Egypt, she would not be able to seize power by exposing the fictions of the local priests and lecturing the peasants on evolution, relativity and quantum physics. Of course, if our scientist could use her knowledge in order to produce a few rifles and artillery pieces, she could gain a huge advantage over pharaoh and the crocodile god Sobek. Yet in order to mine iron ore, build blast furnaces and manufacture gunpowder the scientist would need a lot of hard-working peasants. Do you really think she could inspire them by explaining that energy divided by mass equals the speed of light squared? If you happen to think so, you are welcome to travel to present-day Afghanistan or Syria and try your luck. Really powerful human organisations – such as pharaonic Egypt, the European empires and the modern school system – are not necessarily clear-sighted. Much of their power rests on their ability to force their fictional beliefs on a submissive reality. That’s the whole idea of money, for example. The government makes worthless pieces of paper, declares them to be valuable and then uses them to compute the value of everything else. The government has the power to force citizens to pay taxes using these pieces of paper, so the citizens have no choice but to get their hands on at least some of them. Consequently, these bills really do become valuable, the government officials are vindicated in their beliefs, and since the government controls the issuing of paper money, its power grows. If somebody protests that ‘These are just worthless pieces of paper!’ and behaves as if they are only pieces of paper, he won’t get very far in life.

His great concern had to do with the fact that private fortunes were significantly outpacing investments in public services like schools, parks, and safety net programs. The process tends to begin gradually before accelerating under its own momentum. As people accumulate more money, they become less dependent on public goods and, in turn, less interested in supporting them. If they get their way, through tax breaks and other means, personal fortunes grow while public goods are allowed to deteriorate. As public housing, public education, and public transportation become poorer, they become increasingly, then almost exclusively, used only by the poor themselves.[6] People then begin to denigrate the public sector altogether, as if it were rotten at the root and not something the rich had found it in their interest to destroy. The rich and the poor soon unite in their animosity toward public goods—the rich because they are made to pay for things they don’t need and the poor because what they need has become shabby and broken. Things collectively shared, especially if they are shared across class and racial divides, come to be seen as lesser. In America, a clear marker of poverty is one’s reliance on public services, and a clear marker of affluence is one’s degree of distance from them. Enough money brings “financial independence,” which tellingly does not signal independence from work but from the public sector. There was a time when Americans wished to be free of bosses. Now we wish to be free of bus drivers. We wish for the freedom to withdraw from the wider community and sequester ourselves in a more exclusive one, pulling further and further away from the poor until the world they inhabit becomes utterly unrecognizable to us.[7]

I had to drive through a very poor and largely Hispanic section of Miami to get to the apartment complex where Casey Martin had died. There were a lot of beautiful women on the sidewalks and at the outdoor cafés, a lot of tough guys and a lot of guys who weren’t tough but trying to look like they were. The streets were alive with what criminally passed for music nowadays, and there were smells of cooking in the air that suggested savory tastes. Small, hole-in-the-wall shops marked one end, and some more upscale stores the other. The dividing line between the two was discernible not just by the stores, but the women. The women and even younger girls at the lower income end seemed softer, friendlier, quicker with a genuine smile. The ones walking into the trendy places were just as pretty, more expensively dressed, but more apt to express scorn than produce a spontaneous smile. The upscale women appeared to be from a different planet. For them, everything was sexist, everything a slight. They were eternal victims, even though the entire world was in their favor. The women at the poor end fell in love, watched out for their men, while the more affluent were stand-offish and demanding, making certain any man “lucky” enough to be with them lived in the right zip code, had the right amount of bling to give them, and above all, had been properly neutered. The balls of their boyfriends and husbands — sometimes they had both — were always in their handbag, somewhere between the trendy lip liner and eye shadow. A kiss from one of the poor girls was a sweet gift, filled with passion and tenderness, even if it could only last a night. A kiss from an uptown girl meant you’d checked off all her right boxes, and she needed to fulfill her duty. Girls without money were from Venus, girls with money were from Mars.

Aristotle very famously said in his Politics I.V.8 that some people are born to be slaves. He meant that some people are not as capable of higher rational thought and therefore should do the work that frees the more talented and brilliant to pursue a life of honor and culture. Modern people bristle with outrage at such a statement, but while we do not today hold with the idea of literal slavery, the attitudes behind Aristotle’s statement are alive and well. Christian philosopher Lee Hardy and many others have argued that this “Greek attitude toward work and its place in human life was largely preserved in both the thought and practice of the Christian church” through the centuries, and still holds a great deal of influence today in our culture.43 What has come down to us is a set of pervasive ideas. One is that work is a necessary evil. The only good work, in this view, is work that helps make us money so that we can support our families and pay others to do menial work. Second, we believe that lower-status or lower-paying work is an assault on our dignity. One result of this belief is that many people take jobs that they are not suited for at all, choosing to aim for careers that do not fit their gifts but promise higher wages and prestige. Western societies are increasingly divided between the highly remunerated “knowledge classes” and the more poorly remunerated “service sector,” and most of us accept and perpetuate the value judgments that attach to these categories. Another result is that many people will choose to be unemployed rather than do work that they feel is beneath them, and most service and manual labor falls into this category. Often people who have made it into the knowledge classes show great disdain for the concierges, handymen, dry cleaners, cooks, gardeners, and others who hold service jobs.

In that sleep and in sleeps to follow the judge did visit. Who would come other? A great shambling mutant, silent and serene. Whatever his antecedents he was something wholly other than their sum, nor was there system by which to divide him back into his origins for he would not go. Whoever would seek out his history through what unraveling of loins and ledgerbooks must stand at last darkened and dumb at the shore of a void without terminus or origin and whatever science he might bring to bear upon the dusty primal matter blowing down out of the millennia will discover no trace of any ultimate atavistic egg by which to reckon his commencing. In the white and empty room he stood in his bespoken suit with his hat in his hand and he peered down with his small and lashless pig’s eyes wherein this child just sixteen years on earth could read whole bodies of decisions not accountable to the courts of men and he saw his own name which nowhere else could he have ciphered out at all logged into the records as a thing already accomplished, a traveler known in jurisdictions existing only in the claims of certain pensioners or on old dated maps. In his delirium he ransacked the linens of his pallet for arms but there were none. The judge smiled. The fool was no longer there but another man and this other man he could never see in his entirety but he seemed an artisan and a worker in metal. The judge enshadowed him where he crouched at his trade but he was a coldforger who worked with hammer and die, perhaps under some indictment and an exile from men’s fires, hammering out like his own conjectural destiny all through the night of his becoming some coinage for a dawn that would not be. It is this false moneyer with his gravers and burins who seeks favor with the judge and he is at contriving from cold slag brute in the crucible a face that will pass, an image that will render this residual specie current in the markets where men barter. Of this is the judge judge and the night does not end.

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.

So, you want to improve your home like you have some knowledge and respect for the endeavor, yes? Very well. First, you need to know the basics associated with it to showcase what type of knowledge you actually have about it. If that is not enough, try reviewing the article listed below to assist you. Home improvement is often a daunting task. This is because of the time and the amounts of money required. However, it doesn't have to be so bad. If you have several projects in your house, divide them up into several smaller DIY projects. For example you may want to redo the entire living room. Start simple, by just replacing the carpet, and before you know it, your living room will be like new. One great way to make the inside of your home sparkle is to put new molding in. New molding helps create a fresh sense in your living space. You can purchase special molding with beautiful carvings on them to add a unique touch of elegance and style to your home. When it comes to home improvement, consider replacing your windows and doors. This not only has a chance of greatly improving the value of the home, but may also severely decrease the amount of money required to keep your house warm and dry. You can also add extra security with new doors and windows. Change your shower curtain once a month. Showering produces excessive humidity in a bathroom that in turn causes shower curtains to develop mold and mildew. To keep your space fresh and healthy, replace your curtains. Don't buy expensive plastic curtains with hard to find designs, and you won't feel bad about replacing it. Sprucing up your walls with art is a great improvement idea, but it doesn't have to be a painting. You can use practically anything for artwork. For instance, a three-dimensional tile works great if you contrast the colors. You can even buy some canvas and a frame and paint colored squares. Anything colorful can work as art. If you are renovating your kitchen but need to spend less money, consider using laminate flooring and countertops. These synthetic options are generally much less expensive than wood, tile, or stone. They are also easier to care for. Many of these products are designed to closely mimic the natural products, so that the difference is only visible on close inspection. New wallpaper can transform a room. Before you add wallpaper, you need to find out what type of wall is under the existing wallpaper. Usually walls are either drywall or plaster smoothed over lath. You can figure out what kind of wall you are dealing with by feeling the wall, plaster is harder, smoother, and colder than drywall. You can also try tapping the wall, drywall sounds hollow while plaster does not. Ah, you have read the aforementioned article, or you wouldn't be down here reading through the conclusion. Well done! That article should have provided you with a proper foundation of what it takes to properly and safely improve your home. If any questions still remain, try reviewing the article again.