Eminent Business Quotes

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

This sort of bullying isn’t just present at the universities. It has taken over the media wholesale. For the media, all arguments are character arguments. If you disagree with the members of the media about something, you are a fundamentally bad human being. The same is eminently true in Hollywood, where moral narrative is the heart of the business.

Without the element of uncertainty, the bringing off of even, the greatest business triumph would be dull, routine, and eminently unsatisfying.

One of the great challenges in healthcare technology is that medicine is at once an enormous business and an exquisitely human endeavor; it requires the ruthless efficiency of the modern manufacturing plant and the gentle hand-holding of the parish priest; it is about science, but also about art; it is eminently quantifiable and yet stubbornly not.

We should get into the way of appearing lively in religion, more by being lively in the service of God and our generation than by the liveliness and forwardness of our tongues, and making a business of proclaiming on the house tops with our mouths the holy and eminent acts and exercises of our own hearts. Christians that are intimate friends would talk together of their experiences and comforts in a manner better becoming Christian humility and modesty, and more to each other's profit: their tongues not running before, but rather going behind their hands and feet, after the prudent example of the blessed apostle, 2 Cor. xii. 6. Many occasions of spiritual pride would thus be cut off, and so a great door shut against the devil. A great many of the main stumbling-blocks against experimental and powerful religion would be removed, and religion would be declared and manifested in such a way that, instead of hardening spectators, and exceedingly promoting infidelity and atheism, it would, above all things, tend to convince men that there is a reality in religion, and greatly awaken them, and win them, by convincing their consciences of the importance and excellency of religion. Thus the light of professors would so shine before men, that others, seeing their good works, would glorify their Father which is in heaven.

There are ways of Deceiving the Eyes, as well as of Blinding them; so that the Cause of the Innocent must be remitted at last to that Great and Final Decision, where there is no longer any Place for Passion, Partiality, Corruption, or Error. But as to the Business of This World, when the Cocks and the Lambs lie at the Mercy of the Cats and Wolves, they must never expect better Quarter; especially where the Hearts Blood of the One, is the Nourishment and Entertainment of the Other.

Eminent Hastings looked close to a hundred years old—though it was said he was much older—with a long silver beard and equally long hair brushed to perfection below the hat he wore. He was a short man, and his face held wrinkles upon wrinkles, a tableau etched onto a busy wood grain.

In the thirty years leading up to the Civil War, the law was increasingly interpreted in the courts to suit the capitalist development of the country. Studying this, Morton Horwitz (The Transformation of American Law) points out that the English commonlaw was no longer holy when it stood in the way of business growth. Mill owners were given the legal right to destroy other people’s property by flood to carry on their business. The law of “eminent domain” was used to take farmers’ land and give it to canal companies or railroad companies as subsidies. Judgments for damages against businessmen were taken out of the hands of juries, which were unpredictable, and given to judges. Private settlement of disputes by arbitration was replaced by court settlements, creating more dependence on lawyers, and the legal profession gained in importance. The ancient idea of a fair price for goods gave way in the courts to the idea of caveat emptor (let the buyer beware), thus throwing generations of consumers from that time on to the mercy of businessmen.

manic-depressive illness can confer advantages on both the individual and society. The disease, in both its severe and less severe forms, appears to convey its advantages not only through its relationship to the artistic temperament and imagination, but through its influence on many eminent scientists, as well as business, religious, military, and political leaders. Subtler effects—such as those on personality, thinking style, and energy—are also involved because it is a common illness with a wide range of temperamental, behavioral, and cognitive expression.

Among those who promoted the design, Governor Bellingham was said to be one of the most busy. It may appear singular, and indeed, not a little ludicrous, that an affair of this kind, which, in later days, would have been referred to no higher jurisdiction than that of the selectmen of the town, should then have been a question publicly discussed, and on which statesmen of eminence took sides. At that epoch of pristine simplicity, however, matters of even slighter public interest, and of far less intrinsic weight, than the welfare of Hester and her child, were strangely mixed up with the deliberations of legislators and acts of state.

As much depended on the priest's willingness to listen to his imploring cry, a leprous Israelite would often go up to the spot whence he could call on him desponding or fearful. And the priest, however willing, might be busy so as not to be able to come at once. As, with most wistful eye, the man gazes on the living, cheerful camp, he sees one and another meet the priest and pour some message or entreaty into his ear—so that the priest is detained, and hurried away to this and that part of the camp, while the trembling, weary leper waits at the gate. In this we see that our high priest hath the pre-eminence— never too busy—never unwilling—never unable. "He waits that he may be gracious." (Isa. 30.18). Neither the business nor the bliss of heaven will detain him from a wretched soul. He who in the days of his flesh forgot to eat, and even ceased to feel faintness, when a soul stood before him in his leprosy, has nothing now to keep him from instant compassion. He who on the cross, under the dark shade of the approaching cloud of wrath and of death, heard the heaving of his mother's bosom and the rush of anguish through her heart—has nothing now to hinder him freely to direct his ever ready compassions towards the coming leper. Even as this is true in regard to those already come, so also is it to the coming.

I read Dickens and Shakespear without shame or stint; but their pregnant observations and demonstrations of life are not co-ordinated into any philosophy or religion: on the contrary, Dickens's sentimental assumptions are violently contradicted by his observations; and Shakespear's pessimism is only his wounded humanity. Both have the specific genius of the fictionist and the common sympathies of human feeling and thought in pre-eminent degree. They are often saner and shrewder than the philosophers just as Sancho-Panza was often saner and shrewder than Don Quixote. They clear away vast masses of oppressive gravity by their sense of the ridiculous, which is at bottom a combination of sound moral judgment with lighthearted good humor. But they are concerned with the diversities of the world instead of with its unities: they are so irreligious that they exploit popular religion for professional purposes without delicacy or scruple (for example, Sydney Carton and the ghost in Hamlet!): they are anarchical, and cannot balance their exposures of Angelo and Dogberry, Sir Leicester Dedlock and Mr Tite Barnacle, with any portrait of a prophet or a worthy leader: they have no constructive ideas: they regard those who have them as dangerous fanatics: in all their fictions there is no leading thought or inspiration for which any man could conceivably risk the spoiling of his hat in a shower, much less his life. Both are alike forced to borrow motives for the more strenuous actions of their personages from the common stockpot of melodramatic plots; so that Hamlet has to be stimulated by the prejudices of a policeman and Macbeth by the cupidities of a bushranger. Dickens, without the excuse of having to manufacture motives for Hamlets and Macbeths, superfluously punt his crew down the stream of his monthly parts by mechanical devices which I leave you to describe, my own memory being quite baffled by the simplest question as to Monks in Oliver Twist, or the long lost parentage of Smike, or the relations between the Dorrit and Clennam families so inopportunely discovered by Monsieur Rigaud Blandois. The truth is, the world was to Shakespear a great "stage of fools" on which he was utterly bewildered. He could see no sort of sense in living at all; and Dickens saved himself from the despair of the dream in The Chimes by taking the world for granted and busying himself with its details. Neither of them could do anything with a serious positive character: they could place a human figure before you with perfect verisimilitude; but when the moment came for making it live and move, they found, unless it made them laugh, that they had a puppet on their hands, and had to invent some artificial external stimulus to make it work.

Nietzsche is a favourite, since he made the point explicitly: ‘There are no truths,’ he wrote, ‘only interpretations.’ Either what Nietzsche said is true – in which case it is not true, since there are no truths – or it is false. But it is only from the standpoint of the Enlightenment that this response seems like a refutation. The new curriculum is in the business of marginalizing refutation, just as it marginalizes truth. This explains the appeal of those recent thinkers – Michel Foucault, Jacques Derrida and Richard Rorty – who owe their intellectual eminence not to their arguments but to their role in giving authority to the rejection of authority, and to their absolute commitment to the impossibility of absolute commitments. In each of them you find the view that truth, objectivity, value or meaning are chimerical, and that all we can have, and all we need to have, is the warm security of our own opinion.1 Hence it is in vain to argue against the new authorities. No argument, however rational, can counter the massive ‘will to believe’ that captures their normal readers. After all, a rational argument assumes precisely what they ‘put in question’ – namely, the possibility of rational argument. Each of them owes his reputation to a kind of religious faith: faith in the relativity of all opinions, including this one. For this is the faith on which a new form of membership is founded – a first-person plural of denial.

HE SAID: "Who's knocking at my door?" Said I: "Your humble servant!" Said He: "What business have you got?" Said I: "I came to greet You!" Said He: "How long are you to push?" Said I: "Until You'll call me!" Said He: "How long are you to boil?" Said I: "Till resurrection!" I claimed I was a lover true and I took may oaths That for the sake of love I lost my kingdom and my wealth! He said: "You make a claim - the judge needs witness for your cause!" Said I: "My witness is my tears, my proof my yellow face!" Said He: "The witness is corrupt, your eye is wet and ill!" Said I: "No, by Your eminence: My eye is sinless clear!" He said: "And what do you intend?" Said I: "Just faithful friendships!" Said He: "What do you want from me?" Said I: "Your grace abundant!" Said He: "Who travelled here with you?" Said I: "Your dream and phantom!" Said He: "And what led you to me?" Said I: "Your goblet's fragrance!" Said He: "What is most pleasant, say?" Said I: "The ruler's presence!" Said He: "What did you see there, friend?" Said I: "A hundred wonders!" Said He: "Why is it empty now?" Said I: "From fear of brigands!" Said He: "The brigand, who is that?" Said I: "IT is the blaming!" Said He: "And where is safety then?" Said: "In renunciation." Said He: "Renunciation? That's ... ?" Said I: "The path to safety!" Said He: "And where is danger, then?" Said I: "In Your love's quarters!" Said He: "And how do you fare there?" Said I: "Steadfast and happy." I tested you and tested you, but it availed to nothing - Who tests the one who was once tried, he will repent forever! Be silent! If I'd utter here the secrets fine he told me, You would go out all of yourself, no door nor roof could hold you

As Sun Zi embodied the pre-eminent requirement for victory, so Confucius was the example of the importance of merit over birthright.

For he who loves God cannot but love his image too, in which he clearly views express characters of the Deity, and not a small degree of the brightness of his glory. Again, whoever loves God will, by virtue of that love, seriously wish, desire, study, and as much as in him lies be careful, that his neighbour, as well as himself, be under God, in God, and for God, and all he has be for his glory. Again, whoever loves God will make it his business that God may appear every way admirable and glorious; and as he appears such most eminently in the sanctification and happiness of men, 2 Thess. 1:10, he will exert himself to the utmost that his neighbour make advances to holiness and happiness. Finally, whoever sincerely loves God will never think he loves and glorifies him enough; such excellencies he discovers in him, sees his name so illustrious, and so exalted above all praise, as to long that all mankind, nay all creatures, should join him in loving and celebrating the infinite perfections of God. But this is the most faithful and pure love of our neighbour, to seek that God may be glorified in him, and he himself be for the glory of God. Hence it appears, that the love of our neighbour is inseparably connected with that of God. If, therefore, it flows from the nature of God, to enjoin us the love of himself, as was just proved; it must likewise flow from the nature of God, to enjoin us the love of our neighbour.

David ran his own business empire and he treated her like a peer, an eminently capable and independent peer, not someone to take care of. Phlox could take care of herself ... but sometimes it was nice not to have to.

A spark is just a lighted bulb for patient men. The eminent failures of a family man, both in life and in business, is a sign of medium and long term sucess. Current studies show that impatience, sadness and irritation occur through conflicts and adversities that happen behind the scenes. When you decide to be a superhuman in and out of the field of life, be clear and cordial, honest and understanding. Those who so choose, remove the crust from the mountain, while they become rare pearls for God; He wears them with the new and, for impatient men, the mystery continues as an ancient secret.

it has long been illegal for foreigners to contribute to US political campaigns. In 2012 two foreign nationals challenged the constitutionality of that law. The US Supreme Court decided 9–0 declaring the law not only constitutional, but eminently reasonable.

Interest in the arts among entrepreneurs, inventors, and eminent scientists obviously reflects their curiosity and aptitude. People who are open to new ways of looking at science and business also tend to be fascinated by the expression of ideas and emotions through images, sounds, and words.

This is why it is so fundamental for us right now to grab hold of this idea of power and to democratize it. One of the things that is so profoundly exciting and challenging about this moment is that as a result of this power illiteracy that is so pervasive, there is a concentration of knowledge, of understanding, of clout. I mean, think about it: How does a friendship become a subsidy? Seamlessly, when a senior government official decides to leave government and become a lobbyist for a private interest and convert his or her relationships into capital for their new masters. How does a bias become a policy? Insidiously, just the way that stop-and-frisk, for instance, became over time a bureaucratic numbers game. How does a slogan become a movement? Virally, in the way that the Tea Party, for instance, was able to take the "Don't Tread on Me" flag from the American Revolution, or how, on the other side, a band of activists could take a magazine headline, "Occupy Wall Street," and turn that into a global meme and movement. The thing is, though, most people aren't looking for and don't want to see these realities. So much of this ignorance, this civic illiteracy, is willful. There are some millennials, for instance, who think the whole business is just sordid. They don't want to have anything to do with politics. They'd rather just opt out and engage in volunteerism. There are some techies out there who believe that the cure-all for any power imbalance or power abuse is simply more data, more transparency. There are some on the left who think power resides only with corporations, and some on the right who think power resides only with government, each side blinded by their selective outrage. There are the naive who believe that good things just happen and the cynical who believe that bad things just happen, the fortunate and unfortunate unlike who think that their lot is simply what they deserve rather than the eminently alterable result of a prior arrangement, an inherited allocation, of power.

March 21 MORNING “Ye shall be scattered, every man to his own, and shall leave me alone.” — John 16:32 FEW had fellowship with the sorrows of Gethsemane. The majority of the disciples were not sufficiently advanced in grace to be admitted to behold the mysteries of “the agony.” Occupied with the passover feast at their own houses, they represent the many who live upon the letter, but are mere babes as to the spirit of the gospel. To twelve, nay, to eleven only was the privilege given to enter Gethsemane and see “this great sight.” Out of the eleven, eight were left at a distance; they had fellowship, but not of that intimate sort to which men greatly beloved are admitted. Only three highly favoured ones could approach the veil of our Lord’s mysterious sorrow: within that veil even these must not intrude; a stone’s-cast distance must be left between. He must tread the wine-press alone, and of the people there must be none with Him. Peter and the two sons of Zebedee, represent the few eminent, experienced saints, who may be written down as “Fathers;” these having done business on great waters, can in some degree measure the huge Atlantic waves of their Redeemer’s passion. To some selected spirits it is given, for the good of others, and to strengthen them for future, special, and tremendous conflict, to enter the inner circle and hear the pleadings of the suffering High Priest; they have fellowship with Him in His sufferings, and are made conformable unto His death. Yet even these cannot penetrate the secret places of the Saviour’s woe. “Thine unknown sufferings” is the remarkable expression of the Greek liturgy: there was an inner chamber in our Master’s grief, shut out from human knowledge and fellowship. There Jesus is “left alone.” Here Jesus was more than ever an “Unspeakable gift!” Is not Watts right when he sings — “And all the unknown joys he gives, Were bought with agonies unknown.

The freaking randomness is what wears on you, the difference between life, death, and horrible injury sometimes as slight as stooping to tie your bootlace on the way to chow, choosing the third shitter in line instead of the fourth, turning your head to the left instead of the right. Random. How that shit does twist your mind. Billy sense the true mindfucking potential of it on their first trip outside the wire, when Shroom advised him to place his feet one in front of the other instead of side by side, that way if an IED blew low through the Humvee Billy might lose only one foot instead of two. After a couple of weeks of aligning his feet just so, tucking his hands inside his body armor, always wearing eye pro and all the rest, he went to Shroom and asked how do you keep from going crazy! Shroom nodded like this was an eminently reasonable question to ask, then told him of an Inuit shaman he’d read about somewhere, how this man could supposedly look at you and know to the day when you were going to die. He wouldn’t tell you, though; he considered that impolite, an intrusion into matters that were none of his business.

Reflecting on my experience, I find myself agreeing with the eminent Cambridge philosopher, Dr C. D. Broad, ‘that we should do well to consider much more seriously than we have hitherto been inclined to do the type of theory which Bergson put forward in connection with memory and sense perception. The suggestion is that the function of the brain and nervous system and sense organs is in the main eliminative and not productive. Each person is at each moment capable of remembering all that has ever happened to him and of perceiving everything that is happening everywhere in the universe. The function of the brain and nervous system is to protect us from being overwhelmed and confused by this mass of largely useless and irrelevant knowledge, by shutting out most of what we should otherwise perceive or remember at any moment, and leaving only that very small and special selection which is likely to be practically useful.’ According to such a theory, each one of us is potentially Mind at Large. But in so far as we are animals, our business is at all costs to survive. To make biological survival possible, Mind at Large has to be funneled through the reducing valve of the brain and nervous system. What comes out at the other end is a measly trickle of the kind of consciousness which will help us to stay alive on the surface of this particular planet. To formulate and express the contents of this reduced awareness, man has invented and endlessly elaborated those symbol-systems and implicit philosophies which we call languages.

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Spiritual pride is very apt to suspect others; whereas an humble saint is most jealous of himself; he is so suspicious of nothing in the world as he is of his own heart. The spiritually proud person is apt to find fault with other saints, that they are low in grace; and to be much in observing how cold and dead they are; and being quick to discern and take notice of their deficiencies. But the eminently humble Christian has so much to do at home, and sees so much evil in his own heart, and is so concerned about it, that he is not apt to be very busy with other hearts; he complains most of himself, and complains of his own coldness and lowness in grace.

One map, titled “Mediterranean without Borders,” by French cartographer Sabine Réthoré, turns our view ninety degrees to the right, the “west” facing up—imagine North Africa to the left and Europe into Turkey to the right with equal stature, the Levant stretching to Egypt at the bottom, and the Rock of Gibraltar at top. Our perspective shifts, the Mediterranean Sea unfolding almost like a lake, the shores mirroring each other along these ancient corridors dotted by islands and waterways. It’s a busy thoroughfare. The Mediterranean is “probably the most vigorous place of interaction,” as eminent historian David Abulafia observed, “between different societies on the face of this planet.” There in the upper reaches, the island of Sardinia sits in the middle, a focal point of entry and inspection. Instead of being on the periphery of empires or a nebulous island west of the Italian mainland, Sardinia is central to the Mediterranean story and a nexus for navigators heading in any direction. The idea of isolation, as one medieval historian would note, no longer appears “tenable.

Lazy ministers simply preached other men’s sermons, sometimes helped by the profitable business of Reverend Dr. John Trusler, who specialized in “abridging the Sermons of eminent divines, and printing them in the form of manuscripts, so as not only to save clergymen the trouble of composing their discourses, but even of transcribing them.” The great man of letters Samuel Johnson joked to his biographer James Boswell that he had never met a clergyman who was religious.

Mishima is also wearing black but in the thinnest of airy cottons, flowing around her body in a way that probably obscures a few concealed weapons. “Domaine. Imagine meeting you at this party.” Domaine is too busy imagining those weapons. He considers himself an eminently reconstructed male and is disturbed by how much those images arouse him.

Switching from beef to “white meat” such as pork or chicken could cut health costs by $1 trillion a year, significantly lower GHG emissions, and greatly reduce the pressure to find new agricultural land.13 Plant-based food is now a $4.5 billion business14 and could be an $85 billion industry by 2030.15 Wheat farmers in the Netherlands, Germany, and the United Kingdom reap more than four times the harvest from the same area of land as farmers in Russia, Spain, and Romania.16 Yields in much of Africa are even lower. Quadrupling food production is probably an unrealistic goal, but a number of pilot projects suggest that doubling yields—even in the face of climate stress—is eminently possible.17 About a third of all the food that is produced globally is lost—to pests or spoilage in the supply chain or as consumer waste. Preventing just a quarter of this loss could feed nearly a billion people a year, save nearly a quarter of a trillion dollars, and significantly reduce global GHG emissions.18

Costs In Maintaining The Primary Amenity, The Golf Course – Fred Layman Fred Layman, aka “The Club Doctor” is a veteran golf course and clubs in transition operations director/consultant. In a series of blogs, he will be speaking about “Keeping your club successful by Giving the Full 360 Degree Experience.” Costs in Maintaining the Primary Amenity, The Golf Course As a multi-sports and golf club consultant, I am often asked, “How much a club should budget to maintain its golf course?”This seems like a never-ending Board of Directors/Owners concern, and that’s understandable. The golf course will consume a significant portion of the cash required to run a club and it is also one of the most visible and member-impacting amenities, so a high level of focus in allowed. Since I began working in the club industry in 1994, I have had the opportunity to interact with leaders of clubs across the country. Typically, the discussions I hear about course maintenance budgets involve benchmarks such as cost per hole or cost per member and a variety of specific characteristics ranging from type of grass to geographic location. To understand the way in which these factors might be used determine how much money a club spends on course maintenance, you can undertake extensive analysis of club industry data. That data reveals that while traditional benchmarks (cost per hole, cost per acre, cost per member, type of grass or geographic location) may represent the actual spending of an individual club, the simple fact that the club up the road is spending more on their course than you are is not enough to justify a decision to beef up the budget. So, how much should you be spending? Contrary to conventional wisdom, industry leaders and myresearch clearly shows that the answer is ultimately not determined by some combination of physical characteristics. The reality is the clubs spend what they can afford. Before you dismiss this idea as random or arbitrary, consider this: The amount a club can afford to spend is eminently quantifiable and can be easily and accurately benchmarked. The proportionality of spending in clubs is highly consistent and represents the foundation of the common club business model. The business model of clubs, defines these proportions as the benchmark. So roughly one-third of a club’s gross profit (don’t think net) is the affordability at the average club. Bottomline: Next time you’re in one of these discussions, remember that your club, like all clubs, is subject to the common industry business model and your budget is driven by your gross profit.