Equities Live Quotes

In transgressing the law of nature, the offender declares himself to live by another rule than that of reason and common equity" Ch.2, 8

Let me be me, or let me be.

Judges... are picked out from the most dextrous lawyers, who are grown old or lazy, and having been biased all their lives against truth or equity, are under such a fatal necessity of favoring fraud, perjury and oppression, that I have known several of them to refuse a large bribe from the side where justice lay, rather than injure the faculty by doing any thing unbecoming their nature in office.

He said that even the damned in hell have the community of their suffering and he thought that he’d guessed out likewise for the living a nominal grief like a grange from which disaster and ruin are proportioned by laws of equity too subtle for divining.

Housing is a human right. There can be no fairness or justice in a society in which some live in homelessness, or in the shadow of that risk, while others cannot even imagine it.

Resist when the world tries to convince you otherwise.

Social issues impact every business. Whether we're talking about womens health or education or economic equity or climate change or renewable energy... All of these things impact businesses and their ability to profit. And they all present business opportunities also. So there's a lot to consider at the intersection of business and social work. And you can't really care about business without also caring about people's well-being, so every entrepreneur should be a social entrepreneur trying to help other people live better lives in some way.

Unless we have the wealth to pay for private education, we are compelled by law to go to public school—and to the public school in our district. Thus the state, by requiring attendance but refusing to require equity, effectively requires inequality. Compulsory inequity, perpetuated by state law, too frequently condemns our children to unequal lives.

It is, of course, we who house poems as much as their words, and we ourselves must be the locus of poetry's depth of newness. Still, the permeability seems to travel both ways: a changed self will find new meanings in a good poem, but a good poem also changes the shape of the self. Having read it, we are not who we were the moment before.... Art lives in what it awakens in us... Through a good poem's eyes we see the world liberated from what we would have it do. Existence does not guarantee us destination, nor trust, nor equity, nor one moment beyond this instant's almost weightless duration. It is a triteness to say that the only thing to be counted upon is that what you count on will not be what comes. Utilitarian truths evaporate: we die. Poems allow us not only to bear the tally and toll of our transience, but to perceive, within their continually surprising abundance, a path through the grief of that insult into joy.

At Mayflower-Plymouth, we care about profit and growth. And just as much we also care about things like the health of the earth, Whole Foods plant based or I-Tal living, vegan or vegetarian living, holistic education, spirituality, human rights, money equity, social cohesion, liberty, family, human health and more. To us, Investing is more than profit.

If I’m being honest, there’s a lot of anger. I’m angry at this old Korean woman I don’t know, that she gets to live and my mother does not, like somehow this stranger’s survival is at all related to my loss. Why is she here slurping up spicy jjamppong noodles and my mom isn’t? Other people must feel this way. Life is unfair, and sometimes it helps to irrationally blame someone for it.

I see no justice in that plan." "Who said," lashed out Isaac Penn, "that you, a man, can always perceive justice? Who said that justice is what you imagine? Can you be sure that you know it when you see it, that you will live long enough to recognize the decisive thunder of its occurrence, that it can be manifest within a generation, within ten generations, within the entire span of human existence? What you are talking about is common sense, not justice. Justice is higher and not as easy to understand -- until it presents itself in unmistakable splendor. The design of which I speak is far above our understanding. But we can sometimes feel its presence. "No choreographer, no architect, engineer, or painter could plan more thoroughly and subtly. Every action and every scene has its purpose. And the less power one has, the closer he is to the great waves that sweep through all things, patiently preparing them for the approach of a future signified not by simple human equity (a child could think of that), but by luminous and surprising connections that we have not imagined, by illustrations terrifying and benevolent -- a golden age that will show not what we wish, but some bare awkward truth upon which rests everything that ever was and everything that ever will be. There is justice in the world, Peter Lake, but it cannot be had without mystery.

Later, when I hear others dismissing our voices, our protest for equity, by saying All Lives Matter or Blue Lives Matter, I will wonder how many white Americans are dragged out of their beds in the middle of the night because they might fit a vague description offered up by God knows who. How many skinny, short, blond men were rounded up when Dylann Roof massacred people in prayer? How many brown-haired white men were snatched out of bed when Bundy was killing women for sport?

We mean then by the "good" those whose actions and lives leave no question as to their honour, purity, equity, and liberality; who are free from greed, lust, and violence; and who have the courage of their convictions.

To live sustainably, we must live efficiently - not misdirecting or squandering the earth's precious resources. To live efficiently, we must live peacefully for military expenditures represent an enormous diversion of resources from meeting basic human needs. To live peacefully, we must live with a reasonable degree of equity, or fairness, for it is unrealistic to think that, in a communications-rich world, a billion people will except living in absolute poverty while another billion live in conspicuous excess.

Diversity, Equity and Inclusion should be a top priority of every Chief People Officer — not as a matter of charity, but of corporate preservation.

Justice is the state that exists when there is equity, balance, and harmony in relationships and in society. Injustice is the state that exists when unjust people do violence to peace and shalom and create inequity, imbalance, and dissonance.

Why should women have to give up their name upon marriage, as if they are nothing but hood ornaments to their husbands! And why should a child be identified only by their father’s name and not the mother’s, who by the way, is the root of all creation - who is creation! We are never going to have a civilized society with equity as foundation, unless we acknowledge and abolish such filthy habits that we’ve been practicing as tradition. Showing off our skin-deep support for equality few days a year doesn’t eliminate all the discriminations from the world, we have to live each day as the walking proof of equality, ascension and assimilation.

Every particular society, when it is narrow and unified, is estranged from the all-encompassing society. Every patriot is harsh to foreigners. They arc only men. They arc nothing in his eyes - This is a drawback, inevitable but not compelling. The essential thing is to be good to the people with whom one lives. Abroad, the Spartan was ambitious, avaricious. iniquitous. But disinterestedness, equity, and concord reigned within his walls. Distrust those cosmopolitans who go to great length in their books to discover duties they do not deign to fulfill around them. A philosopher loves the Tartars so as to be spared having to love his neighbors.

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

The late Dr. Larry Hurtado, historian of early Christianity, in his wildly celebrated book Destroyer of the Gods, told the story of how a tiny Jewish sect of Jesus followers overcame the bastion of paganism and won over the Roman Empire in only a few centuries. His thesis was that it wasn’t the church’s relevance or relatability to the culture but its difference and distinctness that made it compelling to so many. The church was marked by five distinctive features, all of which made it stand out against the backdrop of the empire: The church was multiracial and multiethnic, with a high value for diversity, equity, and inclusion. The church was spread across socioeconomic lines as well, and there was a high value for caring for the poor; those with extra were expected to share with those with less. It was staunch in its active resistance to infanticide and abortion. It was resolute in its vision of marriage and sexuality as between one man and one woman for life. It was nonviolent, both on a personal level and a political level.

We live in a period where there's no time for "urgent-free pedagogy." Our instructional pursuits must be honest, bold, raw, unapologetic, and responsive to the social times.

Rather than by the rule book, all things ought to be judged by whether they do more good than harm to the world. This is the true meaning of equity.

You cannot understand someone whose life experience is only ever portrayed to you through movies.

If the stock market continues to advance, we know that inequality will increase, for capital gains on equities accrue disproportionately to the top income brackets.

Maybe the reason why there isn't equity it's because they took justness and put it to ice and it became justice. Frozen Constitutions and Fixed Legislatures.

The last question "What do humanizing practices look like in and outside of the classroom?" is also essential, because it speaks to those "social justice" educators who leave the school and don't live in anti-racist, anti-sexist, and other anti-oppressive ways in their daily lives. This is why we must not just be non-racist or non-oppressive but also work with passion and diligence to actively disrupt oppression in and outside of the classroom. Simple good intentions aren't enough. The intentions must be deliberately connected to actions.

White people were allowed to buy houses with low-interest mortgages and receive free college educations. In the first instance this enabled them to amass wealth and equity, in the second it enabled them to live free of often crushing debt. Blacks were denied these opportunities, robbing them of untold wealth, the result of which has reverberated through succeeding generations.

For me, feminism isn't just about gender equality as an end goal, because that implied that the structures we live under currently are the correct ones and the only problem with them is that women do not experience equity beneath them. I disagree. I am in favour of reimagine what out societies should look like, including the ways in which masculine ideas of power and leadership are absorbed as natural and normal. Feminism is also about liberating women from the expectation that we behave in a certain kind of way in order to be taken seriously or given any kind of power at all, however nominal it might be.

yes of course this is not new, has been going on throughout history... Could there be any real difference when this 'ruling class' used words like justice, fair play, equity, order, or ven socialism? -used them, might even have believed in them, or believed in them for a time; but meanwhile everything fell to pieces while still, as always, the administrators lived cushioned against the worst, trying to talk away, wish away, legislate away, the worst- for to admit that it was happening was to admit to themselves useless, admit the extra security they enjoyed was theft and not payment for services rendered...

Grass: I live in a great steel tower that reflects the blazing sun. People catch fire just walking by. The more bodies that pile up around you, the greater your equity, the stronger your power, the longer you live. This is the point of living in a high rise. To see the bodies pile up at sunset, the nostalgic hour, the hour of summing up, stirring the cocktails, feeling the great tower sway in the hot winds.

We’ve given up on rehabilitation, education, and services for the imprisoned because providing assistance to the incarcerated is apparently too kind and compassionate. We've institutionalized policies that reduce people to their worst acts and permanently label them "criminal," "murderer," "rapist," "thief," "drug dealer," "sex offender," "felon," - identities they cannot change regardless of the circumstances of their crimes or any improvements they might make in their lives.

even the damned in hell have the community of their suffering and he thought that he'd guessed out likewise for the living a nominal grief like a grange from which disaster and ruin are proportioned by laws of equity too subtle for divining.

Most people are honest, loyal, law-abiding citizens who focus their energy on making a living, raising a family, and contributing to society. Others are more selfish, concerned only about themselves, and appear to lack a moral compass. These individuals display little regard for others, allowing their need for power and prestige to override their sense of fairness and equity.1 Unfortunately, some individuals in the business world allow the responsibilities of leadership and the perquisites of power to override their moral sense.

Every consultant needs to understand that their competitive advantage and brand equity doesn't just come from their training and experience. It is the historical context of where they were born and raised, and major influences in their lives that makes each consultant unique.

And you told us: the storm is rising against the privileged minority of the earth, from which there is no shelter in isolation or armament and you told us: the storm will not abate until a just distribution of the fruits of the earth enables men (and women) everywhere to live in dignity and human decency.

Bassus may be included among these men; and he had no wish to deceive us. He says that it is as foolish to fear death as to fear old age; for death follows old age precisely as old age follows youth. He who does not wish to die cannot have wished to live. For life is granted to us with the reservation that we shall die; to this end our path leads. Therefore, how foolish it is to fear it, since men simply await that which is sure, but fear only that which is uncertain! 11. Death has its fixed rule, – equitable and unavoidable. Who can complain when he is governed by terms which include everyone? The chief part of equity, however, is equality.

For a lot of us, it doesn't always feel like you're banning the book itself. Sometimes it feels like you're banning the people that those books are about, like, that you're saying that those lives are lives that should only exist in the shadows, that those lives, though they're 10 feet away, no matter which direction you turn, you keep looking over them.

Your water is in the bottles, and my water is in the bucket, but we are brothers? I am collecting garbage, and you are in the bed, but we are sisters? My fingers are broken, and your hands are so soft, but we are family? Your God is like an angel, and my God is like an evil, but we are equal? My stomach is empty, and your stomach is so big, but we are humans?

That age produced a sort of men, in force of hand, and swiftness of foot, and strength of body, excelling the ordinary rate, and wholly incapable of fatigue; making use, however, of these gifts of nature to no good or profitable purpose for mankind, but rejoicing and priding themselves in insolence, and taking the benefit of their superior strength in the exercise of inhumanity and cruelty, and in seizing, forcing, and committing all manner of outrages upon everything that fell into their hands; all respect for others, all justice, they thought, all equity and humanity, though naturally lauded by common people, either out of want of courage to commit injuries or fear to receive them, yet no way concerned those who were strong enough to win for themselves.

Many people, even those who view themselves as liberals on other issues, tend to grow indignant, even rather agitated, if invited to look closely at these inequalities. “Life isn’t fair,” one parent in Winnetka answered flatly when I pressed the matter. “Wealthy children also go to summer camp. All summer. Poor kids maybe not at all. Or maybe, if they’re lucky, for two weeks. Wealthy children have the chance to go to Europe and they have the access to good libraries, encyclopedias, computers, better doctors, nicer homes. Some of my neighbors send their kids to schools like Exeter and Groton. Is government supposed to equalize these things as well?” But government, of course, does not assign us to our homes, our summer camps, our doctors—or to Exeter. It does assign us to our public schools. Indeed, it forces us to go to them. Unless we have the wealth to pay for private education, we are compelled by law to go to public school—and to the public school in our district. Thus the state, by requiring attendance but refusing to require equity, effectively requires inequality. Compulsory inequity, perpetuated by state law, too frequently condemns our children to unequal lives.

I Dream I am from a clash of Color, From an idea of love, modeled for others’ perception. I see me as I am, but am hidden from others’ views. I am who I am, but a living contradiction to my peers. I see life as a blessing, a gift granted to me. Why should my tint describe me? Why should my culture degrade me? Why should the ignorance of another conjure my presence? Too many times I’ve been disappointed by the looks, By the sneers and misconceptions of the people who don’t get me, Who don’t understand why it hurts. I dream of a place of glory and freedom, Of losing the weight of oppression on my back. I dream of the enlightenment of people, Of the opening of their eyes. I dream for acceptance, And for the blessing of feeling special just once. One moment of glory . . . for the true virtue in my life. For the glimmer of freedom, and a rise in real pride.

The gist of Laszlo’s pitch for the equity department was this question: When you turn on your television at six-thirty and Dan Rather tells you that today the market went up twenty-four points, what market do you think he means? “What!” Laszlo would say. “You think he’s talking about Grade A industrial bonds? Ha! He’s talking about the stock market.” In other words, if you joined the equity department, your mother would know what you did for a living.

Oath of Non-Harm for an Age of Big Data I swear to fulfill, to the best of my ability, the following covenant: I will respect all people for their integrity and wisdom, understanding that they are experts in their own lives, and will gladly share with them all the benefits of my knowledge. I will use my skills and resources to create bridges for human potential, not barriers. I will create tools that remove obstacles between resources and the people who need them. I will not use my technical knowledge to compound the disadvantage created by historic patterns of racism, classism, able-ism, sexism, homophobia, xenophobia, transphobia, religious intolerance, and other forms of oppression. I will design with history in mind. To ignore a four-century-long pattern of punishing the poor is to be complicit in the “unintended” but terribly predictable consequences that arise when equity and good intentions are assumed as initial conditions. I will integrate systems for the needs of people, not data. I will choose system integration as a mechanism to attain human needs, not to facilitate ubiquitous surveillance. I will not collect data for data’s sake, nor keep it just because I can. When informed consent and design convenience come into conflict, informed consent will always prevail. I will design no data-based system that overturns an established legal right of the poor. I will remember that the technologies I design are not aimed at data points, probabilities, or patterns, but at human beings.

As Negroes move forward toward a fundamental alteration of their lives, some bitter white opposition is bound to grow, even within groups that were hospitable to earlier superficial amelioration. Conflicts are unavoidable because a stage has been reached in which the reality of equality will require extensive adjustments in the way of life of some of the white majority. Many of our former supporters will fall by the wayside as the movement presses against financial privilege. Others will withdraw as long-established cultural privileges are threatened. During this period we will have to depend on that creative minority of true believers. The hope of the world is still in dedicated minorities. The trailblazers in human, academic, scientific and religious freedom have always been in the minority. That creative minority of whites absolutely committed to civil rights can make it clear to the larger society that vacillation and procrastination on the question of racial justice can no longer be tolerated. It will take such a small committed minority to work unrelentingly to win the uncommitted majority. Such a group may well transform America’s greatest dilemma into her most glorious opportunity.

I said, “there was a society of men among us, bred up from their youth in the art of proving, by words multiplied for the purpose, that white is black, and black is white, according as they are paid. To this society all the rest of the people are slaves. For example, if my neighbour has a mind to my cow, he has a lawyer to prove that he ought to have my cow from me. I must then hire another to defend my right, it being against all rules of law that any man should be allowed to speak for himself. Now, in this case, I, who am the right owner, lie under two great disadvantages: first, my lawyer, being practised almost from his cradle in defending falsehood, is quite out of his element when he would be an advocate for justice, which is an unnatural office he always attempts with great awkwardness, if not with ill-will. The second disadvantage is, that my lawyer must proceed with great caution, or else he will be reprimanded by the judges, and abhorred by his brethren, as one that would lessen the practice of the law. And therefore I have but two methods to preserve my cow. The first is, to gain over my adversary’s lawyer with a double fee, who will then betray his client by insinuating that he hath justice on his side. The second way is for my lawyer to make my cause appear as unjust as he can, by allowing the cow to belong to my adversary: and this, if it be skilfully done, will certainly bespeak the favour of the bench. Now your honour is to know, that these judges are persons appointed to decide all controversies of property, as well as for the trial of criminals, and picked out from the most dexterous lawyers, who are grown old or lazy; and having been biassed all their lives against truth and equity, lie under such a fatal necessity of favouring fraud, perjury, and oppression, that I have known some of them refuse a large bribe from the side where justice lay, rather than injure the faculty, by doing any thing unbecoming their nature or their office.

Here are my simple rules for identifying market tops and bottoms: 1. Market tops are relatively easy to recognize. Buyers generally become overconfident and almost always believe “this time is different.” It’s usually not. 2. There’s always a surplus of relatively cheap debt capital to finance acquisitions and investments in a hot market. In some cases, lenders won’t even charge cash interest, and they often relax or suspend typical loan restrictions as well. Leverage levels escalate compared to historical averages, with borrowing sometimes reaching as high as ten times or more compared to equity. Buyers will start accepting overoptimistic accounting adjustments and financial forecasts to justify taking on high levels of debt. Unfortunately most of these forecasts tend not to materialize once the economy starts decelerating or declining. 3. Another indicator that a market is peaking is the number of people you know who start getting rich. The number of investors claiming outperformance grows with the market. Loose credit conditions and a rising tide can make it easy for individuals without any particular strategy or process to make money “accidentally.” But making money in strong markets can be short-lived. Smart investors perform well through a combination of self-discipline and sound risk assessment, even when market conditions reverse.

Data sliced sufficiently finely begin once again to tell stories. The top 1 percent of the income distribution—representing household incomes in excess of roughly $475,000—comprises only about 1.5 million households. If one adds up the numbers of vice presidents or above at S&P 1500 companies (perhaps 250,000), professionals in the finance sector, including in hedge funds, venture capital, private equity, investment banking, and mutual funds (perhaps 250,000), professionals working at the top five management consultancies (roughly 60,000), partners at law firms whose profits per partner exceed $400,000 (roughly 25,000), and specialist doctors (roughly 500,000), this yields perhaps 1 million people. These are surely not all one-percenters, but they are all plausibly parts of the top 1 percent, and this group might comprise half—a sizable share—of 1 percent households overall. At the very least, the people in these known and named jobs constitute a material, rather than just marginal or eccentric, part of the top 1 percent of the income distribution. They are also, of course, the people depicted in journalistic accounts of extreme jobs—the people who regularly cancel vacation plans, spend most of their time on the road, live in unfurnished luxury apartments, and generally subsume themselves in work, encountering their personal lives only occasionally, and as strangers.

It is easy for those of us who have enough, living a secure life, structured by goals that we can reasonably confidently aspire to achieve (that new sofa, the 50-inch flat screen, that second car) and institutions designed to help us get there (savings accounts, pension programs, home-equity loans) to assume, like the Victorians, that motivation and discipline are intrinsic. As a result, there are always worries about being overindulgent to the slothful poor. Our contention is that for the most part, the problem is the opposite: It is too hard to stay motivated when everything you want looks impossibly far away. Moving the goalposts closer may be just what the poor need to start running toward them.

The median (typical) household in America has a net worth of less than $15,000, excluding home equity. Factor out equity in motor vehicles, furniture, and such, and guess what? More often than not the household has zero financial assets, such as stocks and bonds. How long could the average American household survive economically without a monthly check from an employer? Perhaps a month or two in most cases. Even those in the top quintile are not really wealthy. Their median household net worth is less than $150,000. Excluding home equity, the median net worth for this group falls to less than $60,000. And what about our senior citizens? Without Social Security benefits, almost one-half of Americans over sixty-five would live in poverty. Only

Much of the so-called environmental movement today has transmuted into an aggressively nefarious and primitive faction. In the last fifteen years, many of the tenets of utopian statism have coalesced around something called the “degrowth” movement. Originating in Europe but now taking a firm hold in the United States, the “degrowthers,” as I shall characterize them, include in their ranks none other than President Barack Obama. On January 17, 2008, Obama made clear his hostility toward, of all things, electricity generated from coal and coal-powered plants. He told the San Francisco Chronicle, “You know, when I was asked earlier about the issue of coal . . . under my plan of a cap and trade system, electricity rates would necessarily skyrocket. . . .”3 Obama added, “. . . So if somebody wants to build a coal-powered plant, they can. It’s just that it will bankrupt them because they’re going to be charged a huge sum for all the greenhouse gas that’s being emitted.”4 Degrowthers define their agenda as follows: “Sustainable degrowth is a downscaling of production and consumption that increases human well-being and enhances ecological conditions and equity on the planet. It calls for a future where societies live within their ecological means, with open localized economies and resources more equally distributed through new forms of democratic institutions.”5 It “is an essential economic strategy to pursue in overdeveloped countries like the United States—for the well-being of the planet, of underdeveloped populations, and yes, even of the sick, stressed, and overweight ‘consumer’ populations of overdeveloped countries.”6 For its proponents and adherents, degrowth has quickly developed into a pseudo-religion and public-policy obsession. In fact, the degrowthers insist their ideology reaches far beyond the environment or even its odium for capitalism and is an all-encompassing lifestyle and governing philosophy. Some of its leading advocates argue that “Degrowth is not just an economic concept. We shall show that it is a frame constituted by a large array of concerns, goals, strategies and actions. As a result, degrowth has now become a confluence point where streams of critical ideas and political action converge.”7 Degrowth is “an interpretative frame for a social movement, understood as the mechanism through which actors engage in a collective action.”8 The degrowthers seek to eliminate carbon sources of energy and redistribute wealth according to terms they consider equitable. They reject the traditional economic reality that acknowledges growth as improving living conditions generally but especially for the impoverished. They embrace the notions of “less competition, large scale redistribution, sharing and reduction of excessive incomes and wealth.”9 Degrowthers want to engage in polices that will set “a maximum income, or maximum wealth, to weaken envy as a motor of consumerism, and opening borders (“no-border”) to reduce means to keep inequality between rich and poor countries.”10 And they demand reparations by supporting a “concept of ecological debt, or the demand that the Global North pays for past and present colonial exploitation in the Global South.”11

In transgressing the law of nature, the offender declares himself to live by another rule than that of reason and common equity, which is that measure God has set to the actions of men for their mutual security; and so he becomes dangerous to mankind, the tie, which is to secure them from injury and violence, being slighted and broken by him : which being a trespass against the whole species, and the peace and safety of it, provided for by the law of nature; every man upon this score, by the right he hath to preserve mankind in general, may restrain, or, where it is necessary, destroy things noxious to them, and so may bring such evil on any one, who hath transgressed that law, as may make him repent the doing of it, and thereby deter him, and by his example others, from doing the like mischief.

In transgressing the law of nature, the offender declares himself to live by another rule than that of reason and common equity, which is that measure God has set to the actions of men for their mutual security; and so he becomes dangerous to mankind, the tie, which is to secure them from injury and violence, being slighted and broken by him : which being a trespass against the whole species, and the peace and safety of it, provided for by the law of nature; every man upon this score, by the right he hath to preserve mankind in general, may restrain, or, where it is necessary, destroy things noxious to them, and so may bring such evil on any one, who hath transgressed that law, as may make him repent the doing of it, and thereby deter him, and by his example others, from doing the like mischief. And

Reader of dead words who would live deeds, this is the flowering of my logic: I dream of a world of infinitive and valuable variety; not in the laws of gravity or atomic weights, but in human variety in height and weight, color and skin, hair and nose and lip. But more especially and far above and beyond this, is a realm of true freedom: in thought and dream, fantasy and imagination; in gift, aptitude, and genius—all possible manner of difference, topped with freedom of soul to do and be, and freedom of thought to give to a world and build into it, all wealth of inborn individuality. Each effort to stop this freedom of being is a blow at democracy—that real democracy which is reservoir and opportunity . . . There can be no perfect democracy curtailed by color, race, or poverty. But with all we accomplish all, even Peace.

With women, as with racial and ethnic minorities, the effects of policies must be carefully separated from the intentions of those policies. The crucial question is not the desirability of the professed goal but the incentives and constraints created and what they are most likely to lead to. The imposition of monthly equality in pensions, rather than lifetime equality, has the net effect of making pension plans more expensive, the more female employees there are [because women live longer than men]. Viewed as prospective behavioral incentives, rather than as a retrospective status pronouncement, this means that employers will find it more costly to hire female work- ers with a given pension plan and more costly to institute a given pension plan when there are more female workers. Reducing the demand for female workers or reducing the likelihood of creating a pension plan is hardly the intention of the courts, but it can easily be the result. It is not clear that anyone is economically better off after such a symbolic ruling.

To be effective as a liberation worker--that is, one who is committed to changing systems and institutions characterized by oppression to create greater equity and social justice--a crucial step is the development of a liberatory consciousness. A liberatory consciousness enables humans to live their lives in oppressive systems and institutions with awareness and intentionality, rather than on the basis of the socialization to which they have been subjected. A liberatory consciousness enables humans to maintain an awareness of the dynamics of oppression characterizing society without giving in to despair and hopelessness about that condition, to maintain an awareness of the role played by each individual in the maintenance of the system without blaming them for the roles they play, and at the same time practice intentionality about changing the systems of oppression. A liberatory consciousness enables humans to live "outside" the patterns of thought and behavior learned through the socialization process that helps to perpetuate oppressive systems.

Race and racism are power constructs of the modern world. For roughly two hundred thousand years, before race and racism were constructed in the fifteenth century, humans saw color but did not group the colors into continental races, did not commonly attach negative and positive characteristics to those colors and rank the races to justify racial inequity, to reinforce racist power and policy. Racism is not even six hundred years old. It’s a cancer that we’ve caught early. But racism is one of the fastest-spreading and most fatal cancers humanity has ever known. It is hard to find a place where its cancer cells are not dividing and multiplying. There is nothing I see in our world today, in our history, giving me hope that one day antiracists will win the fight, that one day the flag of antiracism will fly over a world of equity. What gives me hope is a simple truism. Once we lose hope, we are guaranteed to lose. But if we ignore the odds and fight to create an antiracist world, then we give humanity a chance to one day survive, a chance to live in communion, a chance to be forever free.

SINCE the financial crisis, it has become commonplace to argue that banks should be run as utilities, not casinos. At least in terms of their financial performance, that seems to be happening. In 2006, the eight American banks that regulators have since labelled “globally systemically important” generated casino-like profits, with returns on equity of 30% on average, according to Oliver Wyman, a consultancy. They are currently managing less than 11%, and there is worse to come: the Federal Reserve recently announced plans to oblige them to raise extra capital. By one calculation that would reduce their return on equity to little over 8%, other things being equal—a lower return than America’s water companies make. And other things are unlikely to be equal. American regulators continue to biff big banks with blistering fines. Then there is the requirement that banks produce “living wills”, explaining how they could be wound down if disaster strikes: the regulators have rejected every single “will” they have received so far as too flimsy. Making banks easier to close down will probably leave them even less profitable.

My father’s hopes were high for his return to Jaffa when the Swedish nobleman Count Folke Bernadotte was appointed on May 20, 1948 as the UN mediator in Palestine, the first official mediation in the UN’s history. He seemed the best choice for the mission. During the Second World War Bernadotte had helped save many Jews from the Nazis and was committed to bringing justice to the Palestinians. His first proposal of June 28 was unsuccessful, but on September 16 he submitted his second proposal. This included the right of Palestinians to return home and compensation for those who chose not to do so. Any hope was short-lived. Just one day after his submission he was assassinated by the Israeli Stern Gang. Bernadotte’s death was a terrible blow to my father and other Palestinians, who had placed their hopes in the success of his mission. Three months later, on December 11, the UN General Assembly passed Resolution 194, which states that: refugees wishing to return to their homes and live at peace with their neighbors should be permitted to do so at the earliest practicable date, and that compensation should be paid for the property of those choosing not to return and for loss of or damage to property which, under principles of international law or equity, should be made good by the Governments or authorities responsible.

The importance of ethical governance, exemplified by the Norwegian Pension Fund, is highlighted by a deplorable UK government proposal in 2016 to set up a Shale Wealth Fund.38 The fund would receive up to 10 per cent of the revenue generated by fracking (hydraulic fracturing) for shale gas, which could amount to as much as £1 billion over twenty-five years. This would be paid out to communities hosting fracking sites, which could decide to use the money for local projects or distribute it to households in cash. It is hard to avoid the conclusion that this is a bribe to secure local approval of environmentally threatening fracking operations, to which there has been considerable public opposition. Beyond that, there are many equity questions. Why should only people who happen to live in areas with shale gas be beneficiaries? How would the recipient community be defined? Would the payments go only to those living in the designated community at the time the fracking started? Would they be paid as lump sums or on a regular basis, and how long would they last? What about future generations? Can cash payments compensate for the risk of harm to the air, water, landscape and livelihoods? All these questions cast doubt on the equity and ethics of any selective scheme. They underline the need for the principles of wealth funds and dividends from them to be established before they are implemented, and for a governance structure that is independent from government and business. But

In fact, the same basic ingredients can easily be found in numerous start-up clusters in the United States and around the world: Austin, Boston, New York, Seattle, Shanghai, Bangalore, Istanbul, Stockholm, Tel Aviv, and Dubai. To discover the secret to Silicon Valley’s success, you need to look beyond the standard origin story. When people think of Silicon Valley, the first things that spring to mind—after the HBO television show, of course—are the names of famous start-ups and their equally glamorized founders: Apple, Google, Facebook; Jobs/ Wozniak, Page/ Brin, Zuckerberg. The success narrative of these hallowed names has become so universally familiar that people from countries around the world can tell it just as well as Sand Hill Road venture capitalists. It goes something like this: A brilliant entrepreneur discovers an incredible opportunity. After dropping out of college, he or she gathers a small team who are happy to work for equity, sets up shop in a humble garage, plays foosball, raises money from sage venture capitalists, and proceeds to change the world—after which, of course, the founders and early employees live happily ever after, using the wealth they’ve amassed to fund both a new generation of entrepreneurs and a set of eponymous buildings for Stanford University’s Computer Science Department. It’s an exciting and inspiring story. We get the appeal. There’s only one problem. It’s incomplete and deceptive in several important ways. First, while “Silicon Valley” and “start-ups” are used almost synonymously these days, only a tiny fraction of the world’s start-ups actually originate in Silicon Valley, and this fraction has been getting smaller as start-up knowledge spreads around the globe. Thanks to the Internet, entrepreneurs everywhere have access to the same information. Moreover, as other markets have matured, smart founders from around the globe are electing to build companies in start-up hubs in their home countries rather than immigrating to Silicon Valley.

If Jim was back at the imaginary dinner party, trying to explain what he did for a living, he'd have tried to keep it simple: clearing involved everything that took place between the moment someone started at trade — buying or selling a stock, for instance — and the moment that trade was settled — meaning the stock had officially and legally changed hands. Most people who used online brokerages thought of that transaction as happening instantly; you wanted 10 shares of GME, you hit a button and bought 10 shares of GME, and suddenly 10 shares of GME were in your account. But that's not actually what happened. You hit the Buy button, and Robinhood might find you your shares immediately and put them into your account; but the actual trade took two days to complete, known, for that reason, in financial parlance as 'T+2 clearing.' By this point in the dinner conversation, Jim would have fully expected the other diners' eyes to glaze over; but he would only be just beginning. Once the trade was initiated — once you hit that Buy button on your phone — it was Jim's job to handle everything that happened in that in-between world. First, he had to facilitate finding the opposite partner for the trade — which was where payment for order flow came in, as Robinhood bundled its trades and 'sold' them to a market maker like Citadel. And next, it was the clearing brokerage's job to make sure that transaction was safe and secure. In practice, the way this worked was by 10:00 a.m. each market day, Robinhood had to insure its trade, by making a cash deposit to a federally regulated clearinghouse — something called the Depository Trust & Clearing Corporation, or DTCC. That deposit was based on the volume, type, risk profile, and value of the equities being traded. The riskier the equities — the more likely something might go wrong between the buy and the sell — the higher that deposit might be. Of course, most all of this took place via computers — in 2021, and especially at a place like Robinhood, it was an almost entirely automated system; when customers bought and sold stocks, Jim's computers gave him a recommendation of the sort of deposits he could expect to need to make based on the requirements set down by the SEC and the banking regulators — all simple and tidy, and at the push of a button.

If you release your ego, you'll ask questions. If you'll ask questions, you'll open your mind. If you open your mind, you'll appreciate difference. If you appreciate difference, you'll understand the other side of privilege. If you understand the other side of privilege, you'll strive for equity. We live in a world that our curiosity has formed. The question is, are you curious enough?

What is a just society? For the purposes of this book, I propose the following imperfect definition. A just society is one that allows all of its members access to the widest possible range of fundamental goods. Fundamental goods include education, health, the right to vote, and more generally to participate as fully as possible in the various forms of social, cultural, economic, civic, and political life. A just society organizes socioeconomic relations, property rights, and the distribution of income and wealth in such a way as to allow its least advantaged members to enjoy the highest possible life conditions. A just society in no way requires absolute uniformity or equality. To the extent that income and wealth inequalities are the result of different aspirations and distinct life choices or permit improvement of the standard of living and expansion of the opportunities available to the disadvantaged, they may be considered just. But this must be demonstrated, not assumed, and this argument cannot be invoked to justify any degree of inequality whatsoever, as it too often is.

Cash Flow & Loan Paydown Let’s talk briefly on how mortgages work. A mortgage is just a fancy word for “loan on a property.” An owner-occupied mortgage is that same loan, but requires you to live there for a more favorable price or terms. With house hacking, you are likely going to obtain an owner-occupied loan. For the purposes of this discussion, let’s say that you are getting a 3.5 percent FHA loan. If you purchase a property for $100,000, you will be responsible for putting $3,500 down in exchange for a $96,500 loan to be paid back monthly over the next thirty years. Assuming a 5.25 percent interest rate, the monthly payments would be $532.88 per month. Each monthly payment will be a combination of principal and interest. The principal is the actual balance of the loan the bank gives you—in this case $96,500. The interest payment is the amount that you are paying the bank for lending you money. In the first month, the concentration of interest payment will be highest, and as you continue to pay down the mortgage every month, an increasing amount of that $532.88 payment will be applied toward the principal. Take a look at the amortization schedule below to see how each payment over the next twelve months is comprised. Do you see how the interest portion of the payment decreased over time, but the amount applied to the principal increases? When you are paying down your principal, you are building equity in the property by paying back the balance of the loan. The best part about house hacking is that you are not actually paying the loan: Your tenants are! Not only are you living for free, and maybe even cash flowing, you own more and more of your house each month.

The Kingdom of God is founded upon equity and justice, and also upon mercy, compassion, and kindness to every living soul. If you lack these you are an unrepentant Sinner.

essential desire for equity and the ability to live freely without the fear of white terrorism literally trumps everything, as former first lady Michelle Obama expresses in Becoming.

Islamic philosophy of life prioritizes equitable distribution over efficiency. Overreliance on efficiency paralyses the equity and ethical concerns of development policy change. While Islamic principles allow freedom and liberty in lawful consumption within the moral boundaries, they induce affirmative action to promote well-being when people possess the means. In contrast, according to consumer sovereignty, as long as people can put up dollar votes for their preferences, resources will be allocated on producing, marketing and distributing inessential goods even if a quarter of the world population lives in poverty and suffers from hunger, malnourishment and curable diseases.

We still tiptoe around having an honest discussion about what it really means to exist while Black in this country. All lives can’t matter if Black lives don’t matter. Demanding equality and equity isn’t radicalism. This is realism. We make these demands because the Constitution isn’t an accurate reflection of Black life in this country. If liberty escapes few, it escapes all.

Bella inspired this book through a series of questions and conversations that circled around how people live together. Growing up on Maui (and in California), she has observed the challenges of food production, housing, global economies, and environmental losses. She has watched people lose their options, and people fall through the cracks in systems. As a father, it is emotionally cutting to see pain and heartbreak in your daughter's eyes, to witness her start to realize social equations do not calculate toward equity. Her brilliance across these conversations has been the ever-present solutions, her ingenuity and moxie, and the art for creating visions for change. She inspires me to be more present with each choice that circles around her future.

Here again we see something vital about wokeness. Though it announces itself to us in positive terms, telling us we should be for “racial equity” and “justice” and “unity,” it conceals thunder. It is not a movement of unity at all, nor does it preach tolerance. In actuality, it saves its strongest firepower not for extraordinary offenders, but for ordinary men and women who live quiet, normal American lives. These people, it turns out, are the true villains. If this language sounds strong, consider what Kendi—a much-praised professor at Boston University—has said: Such people, mostly “white,” constitute the “most threatening racist movement” today, worse than actual white supremacists who create real terror and division. The “regular American” is worse than the cross-burning Klan member; as DiAngelo suggested, America today is worse than in the days of Jim Crow, and “white fragility” and all it disguises are to blame.

Tax the shit out of the super-rich, and use that revenue on food, housing, healthcare and education for everyone.

In our time, we do not have an all-powerful state forcing this on us. This dictatorship is far more subtle. Under soft totalitarianism, the media, academia, corporate America, and other institutions are practicing Newspeak and compelling the rest of us to engage in doublethink every day. Men have periods. The woman standing in front of you is to be called “he.” Diversity and inclusion means excluding those who object to ideological uniformity. Equity means treating persons unequally, regardless of their skills and achievements, to achieve an ideologically correct result.

Equal access to the essentials of life, is not an ism, it is the first step towards the abolition of all isms.

I want to ask you, as clearly as I can, to bear with patience with all that is unresolved in your heart, and to try to love the questions themselves … Don't dig for answers that can't be given you yet: you cannot live them now. For everything must be lived. Live the questions now, then perhaps then, someday, you will gradually, without noticing, live into the answer. —RAINER MARIA RILKE

Giants in Jeans Sonnet 54 It is human nature to shed tears in agony, But taking pain to wipe another's tear is humanity. It's human nature to be sad at the loss of something, But giving up all to lift another is humanity. It is human nature to reply harm with more harm, But to stand unbending without violence is humanity. It is human nature to reply argument with argument, But knowing when to lose an argument is humanity. It is human nature to win by dragging others down, But defying competition to live a purpose is humanity. It is human nature to blame disparity on politicians, But to step up ensuring equity in one's area is humanity. Just because it’s human nature, doesn't make it civilized. We shall be civilized when we are no longer hypnotized.

a bottle of champagne after establishing that she does indeed want bubbles. I’ll let her enjoy a glass before I bring up the topic I know will raise a flush to the surface of that slim, golden neck. But she beats me to it, in a roundabout way, when she asks me what I actually do for a living. ‘I know about one bit, obviously.’ She looks down at her glass. ‘But I’m sure Mummy told me you were in finance.’ ‘Yeah. I definitely didn’t tell your mum I owned a sex club,’ I deadpan, and she giggles. ‘So what else do you do?’ ‘I started out in M&A. Worked my arse off. Learnt how to model a company from scratch. Then I went to a hedge fund for a while. Ran some long-short funds.’ I take a sip of champagne. ‘A few years ago, I left with some mates and we struck out on our own. Now we run our own money and we provide leverage for other people who want to do the same.’ She scrunches up her nose. ‘You mean you lend them money?’ ‘Exactly. So they can take riskier positions. We also provide their infrastructure. Trading systems. Compliance. That sort of thing.’ ‘And what do you trade?’ ‘A bit of everything. The way my mates and I have organised things, everyone has their own expertise. Mine’s equity and corporate debt. That’s what I learnt in M&A. Some of the others

The most profound revolution of our era is the realisation that by shifting our internal mindset, we possess the power to transform the external realities of our lives.

For decades, research has found that neighborhoods with the highest rates of fatal accidents also have the highest rates of violent crime. In other words, criminals violate traffic laws as routinely as they violate other laws, and those criminals and bad drivers are disproportionately black.

The next step in imaginative emasculation is obvious: only elderly actors can play King Lear, only hunchbacks can sing Rigoletto or play King Richard III, only fat people can play or sing Falstaff, since using stage makeup and body suits to transform non-old, non-handicapped, and non-fat actors into those roles represents ageism, fat-shaming, and ableism.

She was the victim of a “culture of silencing.” Apparently Grey and her fellow students could not provide actual examples of such silencing, but that inability only proves how serious the silencing is.

Under the logic of the current moment, any tradition that comes out of Europe is racist because its contributors will have been overwhelmingly white.

Such an invocation of personal responsibility is—in the revisionist’s mind—a surefire sign of white supremacy.

If you don’t think that children should have their innocence stripped from them by premature knowledge of sexuality, you are filled with hate. If you think that a country has a right to determine who crosses its border, you are filled with hate. If you think that college admissions and faculty hiring should be based on academic merit, you are filled with hate. If you think parents should have a role in deciding whether their children are castrated, you are filled with hate.

The idea that blacks are frequently and disproportionately gunned down by the police is an optical illusion created by selective media coverage. If the press chose to ignore police shootings of blacks and focus exclusively on police shootings of whites (which are twice as numerous), Americans would think that they are living through an epidemic of racially biased police shootings of whites.

The elite consensus has been unbroken: the only problem worth paying attention to in the black community is the supposedly lethal effects of white bigotry.

These nonconformists know that Jews, Asians, and other previously discriminated-against groups eventually trounced the rest of America by exceeding standards, not by demanding that standards be lowered on their behalf.

Currently, musicians’ identities are concealed by a screen through most, if not all, stages of an orchestral audition to prevent favoritism or bias (a process known as a “blind audition”). But color blindness is now regarded as discriminatory, since it favors merit over race.

Packing off every opera and orchestra administrator to implicit bias training will not produce a single competitively qualified black musician.

It’s not just women; patriarchy helps no one. Supremacy of any kind is a fantasy—one that can never be realized and only leads to pain for all. The oppressed and the oppressor live in misery.” She shrugs. “Though if we were keeping score, we could say it’s worse for the oppressed, if only because they recognize the injustices and stupidity of the system which denies them equity.

Give the Met credit for aiming high. If it can portray abolitionist art as a smoke screen for slavery, it can portray anything in Western history as a pretext for oppression—and it will do so.

Williams is scathing about the introduction of identity politics into music. “It will be the death of quality,” he warns. “It will breed resentment from musicians who have worked all their lives to achieve perfection.

Moreover, programming and hiring by race will not bring blacks into the concert hall over the long-term unless those black audiences have an underlying interest in the music.

An artist’s use of live models, the preparation of preliminary sketches, the representation of the nude, and the selling and buying of art—all are revealed by the Met as ploys used by the white European power structure to oppress people of color.

Roumain’s response to the cancellation of “They Still Want to Kill Us” was also predictable: he went immediately to work playing the race card, finding a receptive audience in the classical music press.

When other arts companies face phony charges of racism, as most will in the post-Floyd age, they should ponder the examples of Tulsa Opera and Long Beach Opera. The moral of those sagas is: never apologize; never endorse a racial falsehood.

The Met castigates white artists’ commercial motives as inimical to positive ideological content. Black artists get to hawk the hell out of their works while still claiming moral virtue.

The curators started with their conclusion: the West is unremittingly white supremacist, even (or especially) when it appears to be fighting against white supremacy.

By the time I bought Pronto Markets, it might have taken only a slightly bigger trailer, mostly to accommodate the cribs for the two kids we now had. We did find the money, somehow. Rexall was willing to take back paper. (Dart was in a hurry to wind up his retailing affairs. This was a big advantage for me, because if I walked away, he’d be left with a crumb of a bastard business.) We had $4,000 from Alice’s savings from her teaching school before she had the kids (we lived on my $325) and we sold our little house in which we had an equity of $7,000. I borrowed $2,000 from my grandmother and $5,000 from my father. (Pop, an engineer, spent most of his career being alternately employed and dis-employed by General Dynamics depending on the vagaries of the aerospace business; in between he owned a series of small businesses. I think he even had a Mac Tool route in 1962.)

This is the time for the creative Man. Woman. Who must decide that She. He. Can live in peace. Racial and sexual justice on this earth. This is the time for you and me. African American. Whites. Latinos. Gays. Asians. Jews. Native Americans. Lesbians. Muslims. All of us must finally bury the elitism of race superiority the elitism of sexual superiority the elitism of economic superiority the elitism of religious superiority So we welcome you on the celebration of 218 years Philadelphia. America.