“
For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow.
Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life.
A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail.
A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live.
When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all.
A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother.
So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.
”
”
Hermann Hesse (Bäume: Betrachtungen und Gedichte)
“
In a higher phase of communist society, after the enslaving subordination of the individual to the division of labor, and therewith also the antithesis between mental and physical labor, has vanished; after labor has become not only a means of life but life's prime want; after the productive forces have also increased with the all-around development of the individual, and all the springs of co-operative wealth flow more abundantly—only then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs!
”
”
Karl Marx (Critique of the Gotha Program)
“
Unfortunately, the real minimum wage is always zero, regardless of the laws, and that is the wage that many workers receive in the wake of the creation or escalation of a government-mandated minimum wage, because they lose their jobs or fail to find jobs when they enter the labor force. Making it illegal to pay less than a given amount does not make a worker’s productivity worth that amount—and, if it is not, that worker is unlikely to be employed.
”
”
Thomas Sowell (Basic Economics: A Citizen's Guide to the Economy)
“
The idea that the commodification and suffering and forced labor of African Americans is what made the United States powerful and rich is not an idea that people necessarily are happy to hear. Yet it is the truth.
”
”
Edward E. Baptist (The Half Has Never Been Told: Slavery and the Making of American Capitalism)
“
Congratulations, Mommy," I say, dropping the doll into his hands. "You could've told me I knocked you up."
"My bad. I thought you'd force me to get an abortion," Henry replies, taking the baby and cradling it as if it's real. "He has your eyes, Woods."
"And your hair." The doll is bald. "Can we name him Joe Montana?"
"Hells no, his name is Jerry Rice."
"No, his name is Joe Montana."
"I was in labor with him for fourteen hours!" Henry exclaims as he rocks the baby back and forth. “His name is Jerry Rice."
I grin. "Fine.
”
”
Miranda Kenneally (Catching Jordan (Hundred Oaks, #1))
“
It seemed more and more like something out of a children's book - the butterfly that followed the little girl all the way home to her fifth-floor walk-up. How above-the-law children's books are. Hansel and Gretel (littering, breaking and entering), Rumpelstiltskin (forced labor), Snow White (conspiracy to commit murder), Rapunzel (breach of contract).
”
”
Sloane Crosley
“
It's like being home again, when they bring in the hopelessly mangled person from the mine explosion, or the woman in her third day of labor, or the famished child struggling against pneumonia and my mother and Prim, they wear that same look on their faces. Now is the times to run away tho the woods, to hide in the trees until the patient is long gone and in another part of the Seam the hammers make the coffin. But I'm held here both by the hovercraft walls and the same force that holds the loved ones of the dying. How often I've seen them, ringed around our kitchen table and I thought, Why don't they leave? Why do they stay to watch?
And now I know. It's because you have no choice.
”
”
Suzanne Collins (The Hunger Games (The Hunger Games, #1))
“
You don't want to stir things up by questioning the specialists.And it's terribly difficult to end something that's already been established.You interfere and you're out of a job.No, worse yet, you might be sent to a forced labor camp for ideological deviation.Even if everyone were against it, no one would say it out loud.That's why nothing changes.
”
”
Koushun Takami
“
You might think this an unfair moral problem to force upon a simple window washer, but there’s a certain arrogance in that kind of reasoning. A window washer can think, same as anyone else, and their lives are no less complex. And as I’ve warned you, “simple” labor often leaves plenty of time for thought.
Yes, intellectuals and scholars are paid to think deep thoughts—but those thoughts are often owned by others. It is a great irony that society tends to look down on those who sell their bodies, but not on those who lease out their minds.
”
”
Brandon Sanderson (Tress of the Emerald Sea)
“
I have not only labored solely for the benefit of others (receiving for myself a miserable pittance), but have been forced to model my thoughts at the will of men whose imbecility was evident to all but themselves
”
”
Edgar Allan Poe
“
If other ages felt less, they saw more, even though they saw with the blind, prophetical, unsentimental eye of acceptance, which is to say, of faith. In the absence of this faith now, we govern by tenderness. It is a tenderness which, long cut off from the person of Christ, is wrapped in theory. When tenderness is detached from the source of tenderness, its logical outcome is terror. It ends in forced-labor camps and in the fumes of the gas chamber.
”
”
Flannery O'Connor (Mystery and Manners: Occasional Prose (FSG Classics))
“
Suppose two men at cards with nothing to wager save their lives. Who has not heard such a tale? A turn of the card. The whole universe for such a player has labored clanking to his moment which will tell if he is to die at that man’s hand or that man at his. What more certain validation of a man’s worth could there be? This enhancement of the game to its ultimate state admits no argument concerning the notion of fate. The selection of one man over another is a preference absolute and irrevocable and it is a dull man indeed who could reckon so profound a decision without agency or significance either one. In such games as have for their stake the annihilation of the defeated the decisions are quite clear. This man holding this particular arrangement of cards in his hand is thereby removed from existence. This is the nature of war, whose stake is at once the game and the authority and the justification. Seen so, war is the truest form of divination. It is the testing of one’s will and the will of another within that larger will which because it binds them is therefore forced to select. War is the ultimate game because war is at last a forcing of the unity of existence. War is god.
”
”
Cormac McCarthy (Blood Meridian, or, the Evening Redness in the West)
“
Thought as such… is an act of negation, of resistance to that which is forced upon it; this is what thought has inherited from its archetype, the relation between labor and material. Today, when ideologues tend more than ever to encourage thought to be positive, they cleverly note that positivity runs precisely counter to thought, and that it takes friendly persuasion by social authority to accustom thought to positivity.
”
”
Theodor W. Adorno (Negative Dialectics)
“
Three thousand six hundred and fifty-three days.
The three extra days were for leap years.
”
”
Aleksandr Solzhenitsyn (One Day In The Life Of Ivan Denisovich)
“
Eventually your body will learn the alliances it has to make with itself,' Kenny had said - as if Cam was a factory full of strike-prone workers, or worse, a clutch of slaves forced into unwanted labor.
”
”
Neal Shusterman (UnWholly (Unwind, #2))
“
The Tanakh teaches that, “The diligent will rule, while the lazy will be put to forced labor”. Most Jews work for themselves and hire employees instead of being employees.
”
”
H.W. Charles (The Money Code: Become a Millionaire With the Ancient Jewish Code)
“
লড়াই-ঝগড়া বাদাবাদি করে আর যাকেই পাওয়া যাক না, ধর্ম-বস্তুটিকে পাবার জো নেই।
”
”
Sarat Chandra Chattopadhyay (গৃহদাহ)
“
We black Southerners, through life, love, and labor, are the generators and architects of American music, narrative, language, capital, and morality. That belongs to us. Take away all those stolen West African girls and boys forced to find an oral culture to express, resist, and signify in the South, and we have no rich American idiom.
”
”
Kiese Laymon (How to Slowly Kill Yourself and Others in America)
“
On Slavery: The saddest slap in the face is we have NO monument, no real statues or memorials, no special day of Atonement or Remembrance (NOT ONE), no thanks for 400+ years of free labor, forced servitude across the Trans-Atlantic, ass beatings, buying ourselves and families out of slavery, rape and plunder...but everyone else has monuments, special museums, and even movies. This is what America thinks of black people, so-called black president and all, who has been largely silent on this subject...we'll even celebrate Leprechauns, Easter Bunnies, and Secretary's Day before we acknowledge our history.
”
”
Brandi L. Bates
“
Likability is a con, and we're falling for it[...] Is there such a thing as a likable woman? Can you think of one? And if she exists, could she be anything but the ultimate manifestation of everything we hate about the water we swim in, everything we're forced to be? Likability in a sexist, racist culture is not objective - it's compulsory femininity, the gender binary, invisible labor, whiteness, smallness, sweetness. It's letting them do it. If someone is universally likable, I don't trust that person.
”
”
Lindy West (The Witches Are Coming)
“
Numberless are the world's wonders, but none
More wonderful than man; the storm gray sea
Yields to his prows, the huge crests bear him high;
Earth, holy and inexhaustible, is graven
With shining furrows where his plows have gone
Year after year, the timeless labor of stallions.
The light-boned birds and beasts that cling to cover,
The lithe fish lighting their reaches of dim water,
All are taken, tamed in the net of his mind;
The lion on the hill, the wild horse windy-maned,
Resign to him; and his blunt yoke has broken
The sultry shoulders of the mountain bull.
Words also, and thought as rapid as air,
He fashions to his good use; statecraft is his
And his the skill that deflects the arrows of snow,
The spears of winter rain: from every wind
He has made himself secure--from all but one:
In the late wind of death he cannot stand.
O clear intelligence, force beyond all measure!
O fate of man, working both good and evil!
When the laws are kept, how proudly his city stands!
When the laws are broken, what of his city then?
Never may the anarchic man find rest at my hearth,
Never be it said that my thoughts are his thoughts.
”
”
Sophocles (Antigone (The Theban Plays, #3))
“
We in this room have no private properties. Perhaps one or two of us may own the homes we live in, or have a dollar or two set aside - but we own nothing that does not contribute directly toward keeping us alive. All that we own is our bodies. And we sell our bodies every day we live. We sell them when we go out in the morning to our jobs and when we labor all day. We are forced to sell at any price, at any time, for any purpose. We are forced to sell our bodies so that we can eat and live. And the price which is given us for this is only enough so that we will have the strength to labor longer for the profits of others. Today we are not put up on platforms and sold at the courthouse square. But we are forced to sell our strength, our time, our souls during almost every hour that we live. We have been freed from one kind of slavery only to be delivered into another. Is this freedom? Are we yet free men?
”
”
Carson McCullers (The Heart Is a Lonely Hunter)
“
...neither fate, nor history, nor the anger of the State, nor the glory or infamy of battle has any power to affect those who call themselves human beings. No, whatever life holds in store --- hard-won glory, poverty and despair, or death in a labor camp --- they will live as human beings and die as human beings, the same as those who have already perished; and in this alone lies man's eternal and bitter victory over all the grandiose and inhuman forces that ever have been or will be...
”
”
Vasily Grossman (Life and Fate)
“
The word “robot” comes from the 1920 Czech play R.U.R. by playwright Karel Capek (“robot” means “drudgery” in the Czech language and “labor” in Slovak).
”
”
Michio Kaku (Physics of the Impossible: A Scientific Exploration of the World of Phasers, Force Fields, Teleportation and Time Travel)
“
Work, he reckoned, was the best medicine of all.
Work is what horses die of. Everybody should know that.
”
”
Aleksandr Solzhenitsyn (One Day in the Life of Ivan Denisovich)
“
Feminists know that if women are paid equal wages for equal work, women will gain sexual as well as economic independence. But feminists have refused to face the fact that in a woman-hating social system, women will never be paid equal wages. Men in all their institutions of power are sustained by the sex labor and sexual subordination of women. The sex labor of women must be maintained; and systematic low wages for sex-neutral work effectively force women to sell sex to survive. The economic system that pays women lower wages than it pays men actually punishes women for working outside marriage or prostitution, since women work hard for low wages and still must sell sex. The economic system that punishes women for working outside the bedroom by paying low wages contributes significantly to women's perception that the sexual serving of men is a necessary part of any woman's life: or how else could she live? Feminists appear to think that equal pay for equal work is a simple reform, whereas it no reform at all; it is revolution. Feminists have refused to face the fact that equal pay for equal work is impossible as long as men rule women, and right-wing women have refused to forget it.
”
”
Andrea Dworkin
“
Political economy tends to see work in capitalist societies as divided between two spheres: wage labor, for which the paradigm is always factories, and domestic labor – housework, childcare – relegated mainly to women. The first is seen primarily as a matter of creating and maintaining physical objects. The second is probably best seen as a matter of creating and maintaining people and social relations.
[...] This makes it easier to see the two as fundamentally different sorts of activity, making it hard for us to recognize interpretive labor, for example, or most of what we usually think of as women’s work, as labor at all. To my mind it would probably be better to recognize it as the primary form of labor. Insofar as a clear distinction can be made here, it’s the care, energy, and labor directed at human beings that should be considered fundamental. The things we care most about – our loves, passions, rivalries, obsessions – are always other people; and in most societies that are not capitalist, it’s taken for granted that the manufacture of material goods is a subordinate moment in a larger process of fashioning people. In fact, I would argue that one of the most alienating aspects of capitalism is the fact that it forces us to pretend that it is the other way around, and that societies exist primarily to increase their output of things.
”
”
David Graeber (Revolutions in Reverse: Essays on Politics, Violence, Art, and Imagination)
“
It is true that freedom, when it is made up principally of privileges, insults labor and separates it from culture. But freedom is not made up principally of privileges; it is made up especially of duties. And the moment each of us tries to give freedom's duties precedence over its privileges, freedom joins together labor and culture and sets in motion the only force that can effectively serve justice. The rule of our action, the secret of our resistance can be easily stated: everything that humiliates labor also humiliates the intelligence, and vice versa. And the revolutionary struggle, the centuries-old straining toward liberation can be defined first of all as a double and constant rejection of humiliation.
”
”
Albert Camus (Resistance, Rebellion and Death: Essays)
“
I have not only labored solely for the benefit of others (receiving for myself a miserable pittance), but have been forced to model my thoughts at the will of men whose imbecility was evident to all but themselves"
— Edgar Allan Poe
”
”
Daniel Stashower (The Beautiful Cigar Girl: Mary Rogers, Edgar Allan Poe, and the Invention of Murder)
“
The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement.
[…]
It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.
”
”
Mark Fisher (Capitalist Realism: Is There No Alternative?)
“
If our enemies take me
And people stop talking to me,
If they confiscate the whole world—
The right to breathe, open doors,
Affirm that existence shall go on
And that people, like a judge, shall judge,
And if they dare to keep me like an animal
And fling my food on the floor,
I won’t fall silent or deaden the agony,
But shall write what I am free to write,
My naked body gathering momentum like a bell,
And in a corner of the ominous dark
I shall yoke ten oxen to my voice
And move my hand in the darkness like a plough
And, wrung out into a legion of brotherly eyes,
Shall fall with the full heaviness of a harvest,
Exploding in the distance with all the force of a vow,
And in the depths of the unguarded night
The eyes of that unskilled laborer, earth, shall shine
And a flock of flaming years swoop down,
And like a ripe thunderstorm Lenin shall burst forth.
But on this earth (which shall escape decay)
There to wake up life and reason will be
”
”
Osip Mandelstam
“
Above this race of men stands an immense and tutelary power, which takes upon itself alone to secure their gratifications and to watch over their fate. That power is absolute, minute, regular, provident, and mild. It would be like the authority of a parent if, like that authority, its object was to prepare men for manhood; but it seeks, on the contrary, to keep them in perpetual childhood: it is well content that the people should rejoice, provided they think of nothing but rejoicing. For their happiness such a government willingly labors, but it chooses to be the sole agent and the only arbiter of that happiness; it provides for their security, foresees and supplies their necessities, facilitates their pleasures, manages their principal concerns, directs their industry, regulates the descent of property, and subdivides their inheritances: what remains, but to spare them all the care of thinking and all the trouble of living?
Thus it every day renders the exercise of the free agency of man less useful and less frequent; it circumscribes the will within a narrower range and gradually robs a man of all the uses of himself. The principle of equality has prepared men for these things;it has predisposed men to endure them and often to look on them as benefits.
After having thus successively taken each member of the community in its powerful grasp and fashioned him at will, the supreme power then extends its arm over the whole community. It covers the surface of society with a network of small complicated rules, minute and uniform, through which the most original minds and the most energetic characters cannot penetrate, to rise above the crowd. The will of man is not shattered, but softened, bent, and guided; men are seldom forced by it to act, but they are constantly restrained from acting. Such a power does not destroy, but it prevents existence; it does not tyrannize, but it compresses, enervates, extinguishes, and stupefies a people, till each nation is reduced to nothing better than a flock of timid and industrious animals, of which the government is the shepherd.
”
”
Alexis de Tocqueville (Democracy in America)
“
Enslaved people recognized that the slavery they were experiencing was shaped by the ability of whites to move African Americans’ bodies wherever they wanted. Forced migration created markets that allowed whites to extract profit from human beings. It brought about a kind of isolation that permitted enslavers to use torture to extract new kinds of labor.
”
”
Edward E. Baptist (The Half Has Never Been Told: Slavery and the Making of American Capitalism)
“
Why did it feel so taboo, I asked, to approach work the way most people did, as a trade of my time and labor for money? Why did we have to pretend it was all so fun?
Leah nodded, curls bobbing. ‘That's real,’ she said. ‘But I wonder if you're forcing things. Your job can be in service of the rest of your life.
”
”
Anna Wiener (Uncanny Valley)
“
Franklin asserted his conservatism more forcefully. Most notable was an anonymous piece entitled “On the Laboring Poor,” which he signed “Medius,
”
”
Walter Isaacson (Benjamin Franklin: An American Life)
“
Now, I ask this question of all of us and lay this burden upon us: What circumstances are at work right now in our wards, silently separating one sister here and another sister there from the sisterhood of the Relief Society, marginalizing them, making them invisible? And what can we do about it? . . . For example, LDS women are participating in the labor force in ever-increasing numbers. These women need Relief Society. They need the strength of sisterhood. They need to be understood. They need support with their families. They don’t need to be told that they’re selfish or unrighteous because they’re working. They need to be told they are loved.
”
”
Chieko N. Okazaki (Disciples)
“
He arms us with purpose by giving us a promise instead of the answer. That way, we are forced to learn how to believe Him before the answer comes and then learn how to exercise His will in the circumstances that are contrary to the given promise. This is part of what it means to be a co-laborer with Christ. He labors, and we labor with Him.
”
”
Bill Johnson (Experience the Impossible: Simple Ways to Unleash Heaven's Power on Earth)
“
it was only when children’s actual economic value declined, because they were no longer necessary additions to the household labor force, that they became the priceless little treasures we know them as today. Once they started costing more to raise than they contributed to the household economy, there had to be some justification for having them, which is when the story that having children was a big emotionally fulfilling thing first started taking hold.
”
”
Laura Kipnis (Selfish, Shallow, and Self-Absorbed: Sixteen Writers on The Decision Not To Have Kids)
“
After Jacob had worked for Laban for seven years, do you know what happened? Laban fooled him and gave him his ugly daughter Leah. So to marry Rachel, Jacob was forced to work another seven years.
So, you see, children, the Bible clearly teaches us you can never trust an employer.
”
”
Joseph Stein (Fiddler on the Roof)
“
The most common theory points to the fact that men are stronger than women and that they have used their greater physical power to force women into submission. A more subtle version of this claim argues that their strength allows men to monopolize tasks that demand hard manual labor, such as plowing and harvesting. This gives them control of food production, which in turn translates into political clout. There are two problems with this emphasis on muscle power. First, the statement that men are stronger is true only on average and only with regard to certain types of strength. Women are generally more resistant to hunger, disease, and fatigue than men. There are also many women who can run faster and lift heavier weights than many men. Furthermore, and most problematically for this theory, women have, throughout history, mainly been excluded from jobs that required little physical effort, such as the priesthood, law, and politics, while engaging in hard manual labor in the fields....and in the household. If social power were divided in direct relation to physical strength or stamina, women should have got far more of it. Even more importantly, there simply is no direct relation between physical strength and social power among humans. People in their sixties usually exercise power over people in their twenties, even though twenty-somethings are much stronger than their elders. ...Boxing matches were not used to select Egyptian pharaohs or Catholic popes. In forager societies, political dominance generally resides with the person possessing the best social skills rather than the most developed musculature. In fact, human history shows that there is often an inverse relation between physical prowess and social power. In most societies, it’s the lower classes who do the manual labor.
Another theory explains that masculine dominance results not from strength but from aggression. Millions of years of evolution have made men far more violent than women. Women can match men as far as hatred, greed, and abuse are concern, but when push comes to shove…men are more willing to engage in raw physical violence. This is why, throughout history, warfare has been a masculine prerogative. In times of war, men’s control of the armed forces has made them the masters of civilian society too. They then use their control of civilian society to fight more and more wars. …Recent studies of the hormonal and cognitive systems of men and women strengthen the assumption that men indeed have more aggressive and violent tendencies and are…on average, better suited to serve as common soldiers. Yet, granted that the common soldiers are all men, does it follow that the ones managing the war and enjoying its fruits must also be men? That makes no sense. It’s like assuming that because all the slaves cultivating cotton fields are all Black, plantation owners will be Black as well. Just as an all-Black workforce might be controlled by an all-White management, why couldn’t an all-male soldiery be controlled by an all-female government?
”
”
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
“
To fight the good fight is one of the bravest and noblest of life's experiences. Not the bloodshed and the battle of man with man, but the grappling with mental and spiritual adversaries that determines the inner caliber of the contestant. It is the quality of the struggle put forth by a man that proclaims to the world what manner of man he is far more than may be by the termination of the battle.
It matters not nearly so much to a man that he succeeds in winning some long-sought prize as it does that he has worked for it honestly and unfalteringly with all the force and energy there is in him. It is in the effort that the soul grows and asserts itself to the fullest extent of its possibilities, and he that has worked will, persevering in the face of all opposition and apparent failure, fairly and squarely endeavoring to perform his part to the utmost extent of his capabilities, may well look back upon his labor regardless of any seeming defeat in its result and say, "I have fought a good fight."
As you throw the weight of your influence on the side of the good, the true and the beautiful, your life will achieve an endless splendor. It will continue in the lives of others, higher, finer, nobler than you can even contemplate.
”
”
Hugh B. Brown
“
Whenever elephants met men, elephants fared badly. Syria's final elephants were exterminated by twenty-five hundred years ago. Elephants were gone from much of China literally before the year 1 and much of Africa by the year 1000. Meanwhile, in India and southern Asia, elephants became the mounts of kings; tanks against forts, prisoners' executioners, and pincushions of arrows, driven mad in battle; elephants became logging trucks and bulldozers, and, as with other slaves, their forced labor requires beatings and abuse. Since Roman times, humans have reduced Africa's elephant population by perhaps 99 percent. African elephants are gone from 90 percent of the lands they roamed as recently as 1800, when, despite earlier losses, an estimated twenty-six million elephants still trod the continent. Now they number perhaps four hundred thousand. (The diminishment of Asian elephants over historic times is far worse.) The planet's menagerie has become like shards of broken glass; we're grinding the shards smaller and smaller.
”
”
Carl Safina (Beyond Words: What Animals Think and Feel)
“
I am the wind and the wind is invisible, all the leaves tremble but I am invisible, blackbird over the dark field but I am invisible, what fills the balloon and what it moves through, knot without rope, bloom without flower, galloping without the horse, the spirit of the thing without the thing, location without dimension, without a within, song without throat, word without ink, wingless flight, dark boat in the dark night, shine without light, pure velocity, as the hammer is a hammer when it hits the nail and the nail is a nail when it meets the wood and the invisible table begins to appear out of mind, pure mind, out of nothing, pure thinking, hand of the mind, hand of the emperor, arm of the empire, void and vessel, sheath and shear, and wider, and deeper, more vast, more sure, through silence, through darkness, a vector, a violence, and even farther, and even worse, between, before, behind, and under, and even stronger, and even further, beyond form, beyond number, I labor, I lumber, I fumble forward through the valley as winter, as water, a shift in the river, I mist and frost, flexible and elastic to the task, a fountain of gravity, space curves around me, I thirst, I hunger, I spark, I burn, force and field, force and counterforce, agent and agency, push to your pull, parabola of will, massless mass and formless form, dreamless dream and nameless name, intent and rapturous, rare and inevitable, I am the thing that is hurtling towards you…
”
”
Richard Siken
“
Political rights do not originate in parliaments; they are, rather, forced upon parliaments from without. And even their enactment into law has for a long time been no guarantee of their security. Just as the employers always try to nullify every concession they had made to labor as soon as opportunity offered, as soon as any signs of weakness were observable in the workers’ organizations, so governments also are always inclined to restrict or to abrogate completely rights and freedoms that have been achieved if they imagine that the people will put up no resistance. Even in those countries where such things as freedom of the press, right of assembly, right of combination, and the like have long existed, governments are constantly trying to restrict those rights or to reinterpret them by juridical hair-splitting. Political rights do not exist because they have been legally set down on a piece of paper, but only when they have become the ingrown habit of a people, and when any attempt to impair them will meet with the violent resistance of the populace. Where this is not the case, there is no help in any parliamentary Opposition or any Platonic appeals to the constitution.
”
”
Rudolf Rocker (Anarcho-Syndicalism: Theory and Practice (Working Classics))
“
1900, the South’s judicial system had been wholly reconfigured to make one of its primary purposes the coercion of African Americans to comply with the social customs and labor demands of whites. It was not coincidental that 1901 also marked the final full disenfranchisement of nearly all blacks throughout the South. Sentences were handed down by provincial judges, local mayors, and justices of the peace—often men in the employ of the white business owners who relied on the forced labor produced by the judgments.
”
”
Douglas A. Blackmon (Slavery by Another Name: The Re-Enslavement of Black Americans from the Civil War to World War II)
“
Intellectual work sometimes, spiritual work certainly, artistic work always — these are forces that fall within its grasp, forces that must travel beyond the realm of the hour and the restraint of the habit. Nor can the actual work be well separated from the entire life. Like the knights of the Middle Ages, there is little the creatively inclined person can do but to prepare himself, body and spirit, for the labor to come — for his adventures are all unknown. In truth, the work itself is the adventure. And no artist could go about this work, or would want to, with less than extraordinary energy and concentration. The extraordinary is what art is about.
”
”
Mary Oliver (Upstream: Selected Essays)
“
It is hard to understand why work should be called a curse—until one remembers what bitterness forced or uncongenial labour is. But the work for which we are fitted—which we feel we are sent into the world to do—what a blessing it is and what fullness of joy it holds.
”
”
L.M. Montgomery (Emily's Quest (Emily, #3))
“
Science has provided the possibility of liberation for human beings from hard labor, but science itself is not a liberator. It creates means not goals. Man should use [Science] for reasonable goals. When the ideals of humanity are war and conquest, those tools become as dangerous as a razor in the hands of a child of three. We must not condemn man’s inventiveness and patient conquest of the forces of nature because they are being used wrongly and disobediently now. The fate of humanity is entirely dependent upon its moral development.
”
”
Albert Einstein
“
Call themselves?" asked Yama. "You are wrong, Sam, Godhood is more than a name. It is a condition of being. One does not achieve it merely by being immortal, for even the lowliest laborer in the fields may achieve continuity of existence. Is it then the conditioning of an Aspect? No. Any competent hypnotist can play games with the self-image. Is it the raising up of an Attribute? Of course not. I can design machines more powerful and more accurate than any faculty a man may cultivate. Being a god is the quality of being able to be yourself to such an extent that your passions correspond with the forces of the universe, so that those who look upon you know this without hearing your name spoken. Some ancient poet said that the world is full of echoes and correspondences. Another wrote a long poem of an inferno, wherein each man suffered a torture which coincided in nature with those forces which had ruled his life. Being a god is being able to recognize within one's self these things that are important, and then to strike the single note that brings them into alignment with everything else that exists. Then, beyond morals or logic or esthetics, one is wind or fire, the sea, the mountains, rain, the sun or the stars, the flight of an arrow, the end of a day, the clasp of love. One rules through one's ruling passions. Those who look upon gods then say, without even knowing their names, 'He is Fire. She is Dance. He is Destruction. She is Love.' So, to reply to your statement, they do not call themselves gods. Everyone else does, though, everyone who beholds them."
"So they play that on their fascist banjos, eh?"
"You choose the wrong adjective."
"You've already used up all the others.
”
”
Roger Zelazny (Lord of Light)
“
When now we turn and look five miles above, there on the edge of town are five houses of prostitutes,—two of blacks and three of whites; and in one of the houses of the whites a worthless black boy was harbored too openly two years ago; so he was hanged for rape. And here, too, is the high whitewashed fence of the "stockade," as the county prison is called; the white folks say it is ever full of black criminals,—the black folks say that only colored boys are sent to jail, and they not because they are guilty, but because the State needs criminals to eke out its income by their forced labor.
”
”
W.E.B. Du Bois (The Souls of Black Folk)
“
. . . and in the end the logical thing would be to give up and I would give up if I were laboring for a reader today, but as there is in the world not a single human who can speak my language; or, more simply, not a single human who can speak; or, even more simply, not a single human; I must think only of myself, of that force which urges me to express myself. I repeat: there is something I know, there is something I know, there is something...
”
”
Vladimir Nabokov (Invitation to a Beheading)
“
The law has placed the collective force at the disposal of the unscrupulous who wish, without risk, to exploit the person, liberty, and property of others. It has converted plunder into a right, in order to protect plunder. And it has converted lawful defense into a crime, in order to punish lawful defense...When, then, does plunder stop? It stops when it becomes more painful and more dangerous than labor.
”
”
Frédéric Bastiat
“
In a sense, New World conquest was about men seeking a way around one of life's basic rules - that human beings have to work for a living, just like the rest of the animal world. In Peru, as elsewhere in the Americas, Spaniards were not looking for fertile land that they could farm, they were looking for the cessation of their own need to perform manual labor. To do so, they needed to find large enough groups of people they could force to carry out all the laborious tasks necessary to provide them with the essentials of life: food, shelter, clothing, and, ideally, liquid wealth. Conquest, then, had little to do with adventure, but rather had everything to do with groups of men willing to do just about anything in order to avoid working for a living. Stripped down to its barest bones, the conquest of Peru was all about finding a comfortable retirement.
”
”
Kim MacQuarrie (The Last Days of the Incas)
“
One of the key moments in the creation of modernity occurs when production moves outside the household. So long as productive work occurs within the structure of households, it is easy and right to understand that work as part of the sustaining of the community of the household and of those wider forms of community which the household in turn sustains. As, and to the extent that, work moves outside the household and is put to the service of impersonal capital, the realm of work tends to become separated from everything but the service of biological survival and the reproduction of the labor force, on the one hand, and that of institutionalized acquisitiveness, on the other. Pleonexia, a vice in the Aristotelian scheme, is now the driving force of modern productive work.
”
”
Alasdair MacIntyre (After Virtue: A Study in Moral Theory)
“
The first serious consciousness of Nature's gesture - her attitude towards life-took form then as a phantasm, a nightmare, all insanity of force. For the first time, the stage-scenery of the senses collapsed; the human mind felt itself stripped naked, vibrating in a void of shapeless energies, with resistless mass, colliding, crushing, wasting, and destroying what these same energies had created and labored from eternity to perfect.
”
”
Henry Adams (The Education of Henry Adams)
“
Someone asked why do you want a homestead? To be independent, get out of the rat race, support local businesses, buy only American made. Stop buying stuff I don't need to impress people I don't like. Right now I am working in a big warehouse, for a major online supplier. The stuff is crap all made somewhere else in the world where they don't have child labor laws, where the workers labor fourteen- to sixteen-hour days without meals or bathroom breaks. There is one million square feet in this warehouse packed with stuff that won't last a month. It is all going to a landfill. This company has hundreds of warehouses. Our economy is built on the backs of slaves we keep in other countries, like China, India, Mexico, any third world country with a cheap labor force where we don't have to seem them but where we can enjoy the fruits of their labor. This American Corp. is probably the biggest slave owner in the world.
”
”
Jessica Bruder (Nomadland: Surviving America in the Twenty-First Century)
“
Arma virumque cano........."
*Literally: "I sing of arms and man".
__I sing the praises of a man's struggles__”
Translation of the opening verses of the first book of Virgil´s Aeneid, by John Dryden( XVII century)
"Arms, and the man I sing, who, forc\'d by fate,
And haughty Juno\'s unrelenting hate,
Expell\'d and exil\'d, left the Trojan shore.
Long labors, both by sea and land, he bore,
And in the doubtful war, before he won
The Latian realm, and built the destin\'d town;
His banish\'d gods restor\'d to rites divine,
And settled sure succession in his line,
From whence the race of Alban fathers come,
And the long glories of majestic Rome".
”
”
Virgil (The Aeneid)
“
Dickens has not seen it all. The wretched of the earth do not decide to become extinct, they resolve, on the contrary, to multiply: life is their only weapon against life, life is all that they have. This is why the dispossessed and starving will never be convinced (though some may be coerced) by the population-control programs of the civilized. I have watched the dispossessed and starving laboring in the fields which others own, with their transistor radios at their ear, all day long: so they learn, for example, along with equally weighty matters, that the pope, one of the heads of the civilized world, forbids to the civilized that abortion which is being, literally, forced on them, the wretched. The civilized have created the wretched, quite coldly and deliberately, and do not intend to change the status quo; are responsible for their slaughter and enslavement; rain down bombs on defenseless children whenever and wherever they decide that their ‘vital interests’ are menaced, and think nothing of torturing a man to death: these people are not to be taken seriously when they speak of the ‘sanctity’ of human life, or the ‘conscience’ of the civilized world. There is a ‘sanctity’ involved with bringing a child into this world: it is better than bombing one out of it. Dreadful indeed it is to see a starving child, but the answer to that is not to prevent the child’s arrival but to restructure the world so that the child can live in it: so that the ‘vital interest’ of the world becomes nothing less than the life of the child. However—I could not have said any of this then, nor is so absurd a notion about to engulf the world now. But we were all starving children, after all, and none of our fathers, even at their most embittered and enraged, had ever suggested that we ‘die out.’ It was not we who were supposed to die out: this was, of all notions, the most forbidden, and we learned this from the cradle. Every trial, every beating, every drop of blood, every tear, were meant to be used by us for a day that was coming—for a day that was certainly coming, absolutely certainly, certainly coming: not for us, perhaps, but for our children. The children of the despised and rejected are menaced from the moment they stir in the womb, and are therefore sacred in a way that the children of the saved are not. And the children know it, which is how they manage to raise their children, and why they will not be persuaded—by their children’s murderers, after all—to cease having children.
”
”
James Baldwin (The Devil Finds Work: Essays)
“
After an initial phase of looting, and gold and silver lust, the Spanish created a web of institutions designed to exploit the indigenous peoples. The full gamut of encomienda, mita, repartimiento, and trajin was designed to force indigenous people’s living standards down to a subsistence level and thus extract all income in excess of this for Spaniards. This was achieved by expropriating their land, forcing them to work, offering low wages for labor services, imposing high taxes, and charging high prices for goods that were not even voluntarily bought.
”
”
Daron Acemoğlu (Why Nations Fail: FROM THE WINNERS OF THE NOBEL PRIZE IN ECONOMICS: The Origins of Power, Prosperity and Poverty)
“
All of the movements that opened up the democratic space in America—the abolitionists, the suffragists, the labor movement, the communists, the socialists, the anarchists, and the civil rights movement—developed a critical mass and militancy that forced the centers of power to respond. The platitudes about justice, equality, and democracy are just that. Only when ruling elites become worried about survival do they react. Appealing to the better nature of the powerful is useless.
”
”
Chris Hedges (America: The Farewell Tour)
“
Sadly, in our technological, impersonal, and avaricious consumer society, people merely hold on to jobs. They put in their time, leave at the five o'clock bell, pick up their pay checks, and leave the whole business behind them. Work, for so many, becomes a necessary evil. They go at it grudgingly, at best resignedly. It is hard to fault them; the stressful conditions and uncertainty under which so many workers labor force them into an adversarial relationship with their occupations and employers.
”
”
Robert Dykstra (She Never Said Good-Bye)
“
First, the fact that labor is external to the worker, i.e., it does not belong to his intrinsic nature; that in his work, therefore, he does not affirm himself but denies himself, does not feel content but unhappy, does not develop freely his physical and mental energy but mortifies his body and ruins his mind. The worker therefore only feels himself outside his work, and in his work feels outside himself. He feels at home when he is not working, and when he is working he does not feel at home. His labor is therefore not voluntary, but coerced; it is forced labor. It is therefore not the satisfaction of a need; it is merely a means to satisfy needs external to it. Its alien character emerges clearly in the fact that as soon as no physical or other compulsion exists, labor is shunned like the plague. External labor, labor in which man alienates himself, is a labor of self-sacrifice, of mortification. Lastly, the external character of labor for the worker appears in the fact that it is not his own, but someone else’s, that it does not belong to him, that in it he belongs, not to himself, but to another. Just as in religion the spontaneous activity of the human imagination, of the human brain and the human heart, operates on the individual independently of him – that is, operates as an alien, divine or diabolical activity – so is the worker’s activity not his spontaneous activity. It belongs to another; it is the loss of his self.
”
”
Karl Marx (Economic and Philosophic Manuscripts of 1844 (Dover Books on Western Philosophy))
“
One in eight Cambodians – as many as 2 million people – were killed during the Khmer Rouge’s campaign to eradicate their country’s history. One out of every 250 Cambodians is missing a limb, crippled by one of the thousands and thousands of land mines still waiting to be stepped on in the country’s roads, fields, forests, and irrigation ditches. Destabilized, bombed, invaded, forced into slave labor, murdered by the thousands, the Cambodians must have been relieved when the Vietnamese, Cambodia’s historical archenemy, invaded.
”
”
Anthony Bourdain (A Cook's Tour: Global Adventures in Extreme Cuisines)
“
When a soldier is taken prisoner, he doesn't turn down the food offered to him by his enemy simply because the food was grown on enemy soil. The bread did no evil. Nor does food commit crimes. I can give a piece of this bread to a bird and it won't poison the bird. And the bird won't question the origin of the offering either.” “The wrong occurred when you forcefully took the bounty of another man's labor. The fact that your prisoners eat food derived from evil gains will not undo the initial wrong committed. Nor does it make them guilty of your crime
”
”
Oliver Phipps (Twelve Minutes till Midnight)
“
Conquest occurred through violence, and over-expolitation and oppression necessitate continued violence, so the army is present. There would be no contradiction in that, if terror reigned everywhere in the world, but the colonizer enjoys, in the mother country, democratic rights that the colonialist system refuses to the colonized native. In fact, the colonialist system favors population growth to reduce the cost of labor, and it forbids assimilation of the natives, whose numerical superiority, if they had voting rights, would shatter the system. Colonialism denies human rights to human beings whom it has subdued by violence, and keeps them by force in a state of misery and ignorance that Marx would rightly call a subhuman condition. Racism is ingrained in actions, institutions, and in the nature of the colonialist methods of production and exchange. Political and social regulations reinforce one another. Since the native is subhuman, the Declaration of Human Rights does not apply to him; inversely, since he has no rights, he is abandoned without protection to inhuman forces - brought in with the colonialist praxis, engendered every moment by the colonialist apparatus, and sustained by relations of production that define two sorts of individuals - one for whom privilege and humanity are one, who becomes a human being through exercising his rights; and the other, for whom a denial of rights sanctions misery, chronic hunger, ignorance, or, in general, 'subhumanity.
”
”
Albert Memmi (The Colonizer and the Colonized)
“
New Rule: Since Glenn Beck is clearly onto us, liberals must launch our plan for socialist domination immediately. Listen closely, comrades, I've received word from General Soros and our partners in the UN--Operation Streisand is a go. Markos Moulitsas, you and your Daily Kos-controlled army of gay Mexican day laborers will join with Michael Moore's Prius tank division north of Branson, where you will seize the guns of everyone who doesn't blame America first, forcing them into the FEMA concentration camps. That's where ACORN and I will re-educate them as atheists and declare victory in the war on Christmas.
”
”
Bill Maher (The New New Rules: A Funny Look At How Everybody But Me Has Their Head Up Their Ass)
“
To say that one goes on holiday is to speak the language of the working class, for whom the time off appears merry and playful; but to say one goes on vacation is to speak the language of the ruling class. Vacation comes from the same root as vacant and reflects what the owner sees when he looks around the floor—a vacancy where John 'should' 'be'. (I suspect that the owner probably thinks some negative thoughts about the Labor Unions and the 'damned Liberal' Government that force him to pay John even when John 'is vacant.')
I leave it as a puzzle for the reader: Do the Irish and English speak Working Class in this case because they have had several socialist governments, or have the had several socialist governments because they learned to speak the language of the Working Class? And: has the U.S., alone among industrial nations, never had a socialist government because it speaks the Ruling Class language, or does it speak the Ruling Class language because it has never had a socialist government?
”
”
Robert Anton Wilson (Rebels & Devils; A Tribute to Christopher S. Hyatt)
“
It was a cruel world though. More than half of all children died before they could reach maturity, thanks to chronic epidemics and malnutrition. People dropped like flies from polio and tuberculosis and smallpox and measles. There probably weren't many people who lived past forty. Women bore so many children, they became toothless old hags by the time they were in their thirties. People often had to resort to violence to survive. Tiny children were forced to do such heavy labor that their bones became deformed, and little girls were forced to become prostitutes on a daily basis. Little boys too, I suspect. Most people led minimal lives in worlds that had nothing to do with richness of perception or spirit. City streets were full of cripples and beggars and criminals. Only a small fraction of the population could gaze at the moon with deep feeling or enjoy a Shakespeare play or listen to the beautiful music of Dowland.
”
”
Haruki Murakami (1Q84 (1Q84, #1-3))
“
In the peculiar fate of people that makes them fat and rich, when this happens very swiftly there is the menace of the dreamy state that plunders their reality. Let's say that anyway old age and death would come, so why shouldn't the passage be comfortable? But this proposal doesn't make a firm mind, in the strange area where things swim too fast. Against this trouble thought may be a remedy; force of person is another one, and money and big-scale lavishness, unpierceable concreteness, organizational deeds. So there are these various remedies and many more, older ones, but you don't actually have full choice among all the varieties, especially those older ones of the invisible world. Most people make do with what they have, and labor in their given visible world, and this has its own stubborn merit.
”
”
Saul Bellow (The Adventures of Augie March)
“
Conservative ideologues defend capitalism as the system that preserves culture, traditional values, the family, and community. Marxists would respond that capitalism has done more to undermine such things than any other system in history, given its wars, colonizations, and forced migrations, its enclosures, evictions, poverty wages, child labor, homelessness, underemployment, crime, drug infestation, and urban squalor.
All over the world, community in the broader sense-the Gemeinschaft with its organic social relationships and strong reciprocal bonds of commonality and kinship- is forcibly transformed by global capital into commercialized, atomized, mass-market societies. In the Communist Manifesto, Marx and Engels referred to capitalism's implacable drive to settle "over the whole surface of the globe;' creating "a world after its own image." No system in history has been more relentless in battering down ancient and fragile cultures, pulverizing centuries-old practices in a matter of years, devouring the resources of whole regions, and standardizing the varieties of human experience.
”
”
Michael Parenti (Blackshirts and Reds: Rational Fascism and the Overthrow of Communism)
“
This morning there wasn’t a cloud in the sky; the sun was in the valley and all things were rejoicing, except man. He looked at this wondrous earth and went on with his labor, his sorrow and passing pleasures. He had no time to see; he was too occupied with his problems, with his agonies, with his violence. He doesn’t see the tree and so he cannot see his own travail. When he’s forced to look, he tears to pieces what he sees, which he calls analysis, runs away from it or doesn’t want to see. In the art of seeing lies the miracle of transformation, the transformation of what is. The “what should be” never is. There’s vast mystery in the act of seeing. This needs care, attention, which is love.
”
”
J. Krishnamurti (Total Freedom: The Essential Krishnamurti)
“
The United States thus achieved what no earlier imperial system had put in place: a flexible form of global exploitation that controlled debtor countries by imposing the Washington Consensus via the IMF and World Bank, while the Treasury bill standard obliged the payments-surplus nations of Europe and East Asia to extend forced loans to the U.S. Government. Against dollar-deficit regions the United States continued to apply the classical economic leverage that Europe and Japan were not able to use against it. Debtor economies were forced to impose economic austerity to block their own industrialization and agricultural modernization. Their designated role was to export raw materials and provide low-priced labor whose wages were denominated in depreciating currencies.
Against dollar-surplus nations the United States was learning to apply a new, unprecedented form of coercion. It dared the rest of the world to call its bluff and plunge the international economy into monetary crisis. That is what would have happened if creditor nations had not channeled their surplus savings to the United States by buying its Government securities.
”
”
Michael Hudson (Super Imperialism: The Origin and Fundamentals of U.S. World Dominance)
“
The emergence of markets abroad put Americans to work, but it distorted the economies of poor countries in ways that greatly increased their poverty. As American companies accumulated vast sugar and fruit plantations in the Pacific, Central America, and the Caribbean, they forced countless small farmers off their land. Many became contract laborers who worked only when Americans needed them, and naturally came to resent the United States. At the same time, American companies flooded these countries with manufactured goods, preventing the development of local industry.
”
”
Stephen Kinzer (Overthrow: America's Century of Regime Change from Hawaii to Iraq)
“
In the end, a person is only know by the impact he or she has on others.
The Gift of Work: He who loves his work never labors.
The Gift of Money: Money is nothing more than a tool. It can be a force for good, a force for evil, or simple be idle.
The Gift of Friends: It is a wealthy person, indeed, who calculates riches not in gold but in friends.
The Gift of Learning: Education is a lifelong journey whose destination expands as you travel. The desire and hunger for education is the key to real learning.
The Gift of Problems: Problems can only be avoided by exercising good judgment. Good judgment can only be gained by experiencing life's problems.
The Gift of Family: Some people are born into wonderful families. Others have to find or create them. Being a member of a family is a priceless privilege which costs nothing but love.
The Gift of Laughter: Laughter is good medicine for the soul. Our world is desperately in need of more such medicine.
The Gift of Dreams: Faith is all that dreamers need to see into the future.
The Gift of Giving: The only way you can truly get more out of life for yourself is to give part of yourself away. One of the key principles in giving, is that the gift must be yours to give-either something you earned or created or maybe, simply, part of yourself.
The Gift of Gratitude: In those times when we yearn to have more in our lives, we should dwell on the things we already have. In doing so, we will often find that our lives are already full to overflowing.
The Golden List: Every morning before getting up visualize a golden tablet on which is written ten things in your life you are especially thankful for.
The Gift of a Day: Life at its essence boils down to one day at a time. Today is the Day! If we can learn how to live one day to its fullest, our lives will be rich and meaningful.
The Gift of Love: Love is a treasure for which we can never pay. The only way we keep it is to give it away.
The Ultimate Gift: In the end, life lived to its fullest is its own ultimate gift.
”
”
Jim Stovall (The Ultimate Gift)
“
There’s a reason they call childbirth labor. Making a healthy baby takes effort: It requires foresight and self-denial and courage. It’s expensive and demanding and tiring. You have to learn new things, change many habits, possibly deal with complicated medical situations, make difficult decisions, and undergo stressful ordeals. I had a wisdom tooth pulled without Novocaine while I was pregnant—it hurt a lot and seemed to go on forever. The kindness of the very young dental assistant, holding back my hair as I spat blood into a bowl, will stay with me for the rest of my life. Pregnant women do such things, and much harder things, all the time. For example, they give birth, which is somewhere on the scale between painful and excruciating. Or they have a cesarean, as I did, which is major surgery. None of this is without risk of death or damage or trauma, including psychological trauma. To force girls and women to undergo all this against their will is to annihilate their humanity. When they undertake it by choice, we should all be grateful.
”
”
Katha Pollitt (Pro: Reclaiming Abortion Rights)
“
Observe the nature of today’s alleged peace movements. Professing love and concern for the survival of mankind, they keep screaming that the nuclear-weapons race should be stopped, that armed force should be abolished as a means of settling disputes among nations, and that war should be outlawed in the name of humanity. Yet these same peace movements do not oppose dictatorships; the political views of their members range through all shades of the statist spectrum, from welfare statism to socialism to fascism tocommunism. This means that they are opposed to the use of coercion by one nation against another, but not by the government of a nation against its own citizens; it means that they are opposed to the use of force against armed adversaries, but not against the disarmed. Consider the plunder, the destruction, the starvation, the brutality, the slave-labor camps, the torture chambers, the wholesale slaughter perpetrated by dictatorships. Yet this is what today’s alleged peace-lovers are willing to advocate or tolerate—in the name of love for humanity.
”
”
Ayn Rand (Capitalism: The Unknown Ideal)
“
In an exchange economy everybody’s money income is somebody else’s cost. Every increase in hourly wages, unless or until compensated by an equal increase in hourly productivity, is an increase in costs of production. An increase in costs of production, where the government controls prices and forbids any price increase, takes the profit from marginal producers, forces them out of business, means a shrinkage in production and a growth in unemployment. Even where a price increase is possible, the higher price discourages buyers, shrinks the market, and also leads to unemployment. If a 30 percent increase in hourly wages all around the circle forces a 30 percent increase in prices, labor can buy no more of the product than it could at the beginning; and the merry-go-round must start all over again.
”
”
Henry Hazlitt (Economics in One Lesson: The Shortest and Surest Way to Understand Basic Economics)
“
And thus to my final and most melancholy point: a great number of Stalin's enforcers and henchmen in Eastern Europe were Jews. And not just a great number, but a great proportion. The proportion was especially high in the secret police and 'security' departments, where no doubt revenge played its own part, as did the ideological attachment to Communism that was so strong among internationally minded Jews at that period: Jews like David Szmulevski. There were reasonably strong indigenous Communist forces in Czechoslovakia and East Germany, but in Hungary and Poland the Communists were a small minority and knew it, were dependent on the Red Army and aware of the fact, and were disproportionately Jewish and widely detested for that reason. Many of the penal labor camps constructed by the Nazis were later used as holding pens for German deportees by the Communists, and some of those who ran these grim places were Jewish. Nobody from Israel or the diaspora who goes to the East of Europe on a family-history fishing-trip should be unaware of the chance that they will find out both much less and much more than the package-tour had promised them. It's easy to say, with Albert Camus, 'neither victims nor executioners.' But real history is more pitiless even than you had been told it was.
”
”
Christopher Hitchens (Hitch 22: A Memoir)
“
The Active Life
If an expert does not have some problem to vex him,
he is unhappy!
If a philosopher's teaching is never attacked, she pines
away!
If critics have no one on whom to exercise their spite,
they are unhappy.
All such people are prisoners in the world of objects.
He who wants followers, seeks political power.
She who wants reputation, holds an office.
The strong man looks for weights to lift.
The brave woman looks for an emergency in which she
can show bravery.
The swordsman wants a battle in which he can swing
his sword.
People past their prime prefer a dignified retirement,
in which they may seem profound.
People experienced in law seek difficult cases to extend
the application of the laws.
Liturgists and musicians like festivals in which they
parade their ceremonious talents.
The benevolent, the dutiful, are always looking for
chances to display virtue.
Where would the gardener be if there were no more
weeds?
What would become of business without a market of
fools?
Where would the masses be if there were no pretext
for getting jammed together and making noise?
What would become of labor if there were no superfluous objects to
be made?
Produce! Get results! Make money! Make friends!
Make changes!
Or you will die of despair!
Those who are caught in the machinery of power take no joy except
in activity and change--the whirring of the machine! Whenever an
occasion for action presents itself, they are compelled to act; they
cannot help themselves. They are inexorably moved, like the ma-
chine of which they are a part. Prisoners in the world of objects,
they have no choice but to submit to the demands of matter! They
are pressed down and crushed by external forces, fashion, the mar-
ket, events, public opinion. Never in a whole lifetime do they re-
cover their right mind! The active life! What a pity!
”
”
Thomas Merton (The Way of Chuang Tzu (Shambhala Library))
“
Trade-unionism, the economic arena of the modern gladiator, owes its existence to direct action. It is but recently that law and government have attempted to crush the trade-union movement, and condemned the exponents of man's right to organize to prison as conspirators. Had they sought to assert their cause through begging, pleading, and compromise, trade-unionism would today be a negligible quantity. In France, in Spain, in Italy, in Russia, nay even in England (witness the growing rebellion of English labor unions) direct, revolutionary, economic action has become so strong a force in the battle for industrial liberty as to make the world realize the tremendous importance of labor's power. The General Strike, the supreme expression of the economic consciousness of the workers, was ridiculed in America but a short time ago. Today every great strike, in order to win, must realize the importance of the solidaric general protest.
”
”
Emma Goldman (Anarchism and other essays (Illustrated))
“
On Rachel's show for November 7, 2012:
Ohio really did go to President Obama last night. and he really did win. And he really was born in Hawaii. And he really is legitimately President of the United States, again. And the Bureau of Labor statistics did not make up a fake unemployment rate last month. And the congressional research service really can find no evidence that cutting taxes on rich people grows the economy. And the polls were not screwed to over-sample Democrats. And Nate Silver was not making up fake projections about the election to make conservatives feel bad; Nate Silver was doing math. And climate change is real. And rape really does cause pregnancy, sometimes. And evolution is a thing. And Benghazi was an attack on us, it was not a scandal by us. And nobody is taking away anyone's guns. And taxes have not gone up. And the deficit is dropping, actually. And Saddam Hussein did not have weapons of mass destruction. And the moon landing was real. And FEMA is not building concentration camps. And you and election observers are not taking over Texas. And moderate reforms of the regulations on the insurance industry and the financial services industry in this country are not the same thing as communism.
Listen, last night was a good night for liberals and for democrats for very obvious reasons, but it was also, possibly, a good night for this country as a whole. Because in this country, we have a two-party system in government. And the idea is supposed to be that the two sides both come up with ways to confront and fix the real problems facing our country. They both propose possible solutions to our real problems. And we debate between those possible solutions. And by the process of debate, we pick the best idea. That competition between good ideas from both sides about real problems in the real country should result in our country having better choices, better options, than if only one side is really working on the hard stuff. And if the Republican Party and the conservative movement and the conservative media is stuck in a vacuum-sealed door-locked spin cycle of telling each other what makes them feel good and denying the factual, lived truth of the world, then we are all deprived as a nation of the constructive debate about competing feasible ideas about real problems. Last night the Republicans got shellacked, and they had no idea it was coming. And we saw them in real time, in real humiliating time, not believe it, even as it was happening to them. And unless they are going to secede, they are going to have to pop the factual bubble they have been so happy living inside if they do not want to get shellacked again, and that will be a painful process for them, but it will be good for the whole country, left, right, and center. You guys, we're counting on you. Wake up. There are real problems in the world. There are real, knowable facts in the world. Let's accept those and talk about how we might approach our problems differently. Let's move on from there. If the Republican Party and the conservative movement and conservative media are forced to do that by the humiliation they were dealt last night, we will all be better off as a nation. And in that spirit, congratulations,
everyone!
”
”
Rachel Maddow
“
Japan held some 132,000 POWs from America, Britain, Canada, New Zealand, Holland, and Australia. Of those, nearly 36,000 died, more than one in every four.*1 Americans fared particularly badly; of the 34,648 Americans held by Japan, 12,935—more than 37 percent—died.*2 By comparison, only 1 percent of Americans held by the Nazis and Italians died. Japan murdered thousands of POWs on death marches, and worked thousands of others to death in slavery, including some 16,000 POWs who died alongside as many as 100,000 Asian laborers forced to build the Burma-Siam Railway. Thousands of other POWs were beaten, burned, stabbed, or clubbed to death, shot, beheaded, killed during medical experiments, or eaten alive in ritual acts of cannibalism. And as a result of being fed grossly inadequate and befouled food and water, thousands more died of starvation and easily preventable diseases. Of the 2,500 POWs at Borneo’s Sandakan camp, only 6, all escapees, made it to September 1945 alive. Left out of the numbing statistics are untold numbers of men who were captured and killed on the spot or dragged to places like Kwajalein, to be murdered without the world ever learning their fate.
”
”
Laura Hillenbrand (Unbroken: A World War II Story of Survival, Resilience, and Redemption)
“
These things matter to me, Daniel, says the man with six days to live. They are sitting on the porch in the last light. These things matter to me, son. The way the hawks huddle their shoulders angrily against hissing snow. Wrens whirring in the bare bones of bushes in winter. The way swallows and swifts veer and whirl and swim and slice and carve and curve and swerve. The way that frozen dew outlines every blade of grass. Salmonberries thimbleberries cloudberries snowberries elderberries salalberries gooseberries. My children learning to read. My wife's voice velvet in my ear at night in the dark under the covers. Her hair in my nose as we slept curled like spoons. The sinuous pace of rivers and minks and cats. Fresh bread with too much butter. My children's hands when they cup my face in their hands. Toys. Exuberance. Mowing the lawn. Tiny wrenches and screwdrivers. Tears of sorrow, which are the salt sea of the heart. Sleep in every form from doze to bone-weary. Pay stubs. Trains. The shivering ache of a saxophone and the yearning of a soprano. Folding laundry hot from the dryer. A spotless kitchen floor. The sound of bagpipes. The way horses smell in spring. Red wines. Furnaces. Stone walls. Sweat. Postcards on which the sender has written so much that he or she can barely squeeze in the signature. Opera on the radio. Bathrobes, back rubs. Potatoes. Mink oil on boots. The bands at wedding receptions. Box-elder bugs. The postman's grin. Linen table napkins. Tent flaps. The green sifting powdery snow of cedar pollen on my porch every year. Raccoons. The way a heron labors through the sky with such a vast elderly dignity. The cheerful ears of dogs. Smoked fish and the smokehouses where fish are smoked. The way barbers sweep up circles of hair after a haircut. Handkerchiefs. Poems read aloud by poets. Cigar-scissors. Book marginalia written with the lightest possible pencil as if the reader is whispering to the writer. People who keep dead languages alive. Fresh-mown lawns. First-basemen's mitts. Dish-racks. My wife's breasts. Lumber. Newspapers folded under arms. Hats. The way my children smelled after their baths when they were little. Sneakers. The way my father's face shone right after he shaved. Pants that fit. Soap half gone. Weeds forcing their way through sidewalks. Worms. The sound of ice shaken in drinks. Nutcrackers. Boxing matches. Diapers. Rain in every form from mist to sluice. The sound of my daughters typing their papers for school. My wife's eyes, as blue and green and gray as the sea. The sea, as blue and green and gray as her eyes. Her eyes. Her.
”
”
Brian Doyle (Mink River)
“
[Free trade agreements] are trade agreements that don't stick to trade…they colonize environmental labor, and consumer issues of grave concern (in terms of health safety, and livelihoods too) to many, many hundreds of millions of people - and they do that by subordinating consumer, environmental, and labor issues to the imperatives and the supremacy of international commerce.
That is exactly the reverse of how democratic societies have progressed, because over the decades they've progressed by subordinating the profiteering priorities of companies to, say, higher environmental health standards; abolition of child labor; the right of workers to have fair worker standards…and it's this subordination of these three major categories that affect people's lives, labor, environment, the consumer, to the supremacy and domination of trade; where instead of trade getting on its knees and showing that it doesn't harm consumers - it doesn't deprive the important pharmaceuticals because of drug company monopolies, it doesn't damage the air and water and soil and food (environmentally), and it doesn't lacerate the rights of workers - no, it's just the opposite: it's workers and consumers and environments that have to kneel before this giant pedestal of commercial trade and prove that they are not, in a whole variety of ways, impeding international commerce…so this is the road to dictatorial devolution of democratic societies: because these trade agreements have the force of law, they've got enforcement teeth, and they bypass national courts, national regulatory agencies, in ways that really reflect a massive, silent, mega-corporate coup d'etat…that was pulled off in the mid-1990's.
”
”
Ralph Nader
“
It’s sometimes argued that there’s no real progress; that a civilization that kills multitudes in mass warfare, that pollutes the land and oceans with ever larger quantities of debris, that destroys the dignity of individuals by subjecting them to a forced mechanized existence can hardly be called an advance over the simpler hunting and gathering and agricultural existence of prehistoric times. But this argument, though romantically appealing, doesn’t hold up. The primitive tribes permitted far less individual freedom than does modern society. Ancient wars were committed with far less moral justification than modern ones. A technology that produces debris can find, and is finding, ways of disposing of it without ecological upset. And the schoolbook pictures of primitive man sometimes omit some of the detractions of his primitive life—the pain, the disease, famine, the hard labor needed just to stay alive. From that agony of bare existence to modern life can be soberly described only as upward progress, and the sole agent for this progress is quite clearly reason itself.
”
”
Robert M. Pirsig (Zen and the Art of Motorcycle Maintenance)
“
We also understand, therefore, that wages and private property are identical. Indeed, where the product, as the object of labor, pays for labor itself, there the wage is but a necessary consequence of labor’s estrangement. Likewise, in the wage of labor, labor does not appear as an end in itself but as the servant of the wage...
An enforced increase of wages (disregarding all other difficulties, including the fact that it would only be by force, too, that such an increase, being an anomaly, could be maintained) would therefore be nothing but better payment for the slave, and would not win either for the worker or for labor their human status and dignity.
Indeed, even the equality of wages, as demanded by Proudhon, only transforms the relationship of the present-day worker to his labor into the relationship of all men to labor. Society would then be conceived as an abstract capitalist.
Wages are a direct consequence of estranged labor, and estranged labor is the direct cause of private property. The downfall of the one must therefore involve the downfall of the other.
”
”
Karl Marx (Economic and Philosophic Manuscripts of 1844 (Dover Books on Western Philosophy))
“
Was I trying too hard to make this mean something? I asked Leah. Was that just buying into the industry's own narratives about itself? I tried to summarize the frantic, self-important work culture in Silicon Valley, how everyone was optimizing their bodies for longer lives, which would then be spent productively; how it was frowned upon to acknowledge that a tech job was a transaction rather than a noble mission or a seat on a rocket ship. In this respect, it was not unlike book publishing: talking about doing work for money felt like screaming the safe word. While perhaps not unique to tech--it may even have been endemic to a generation--the expectation was overbearing.
Why did it feel so taboo, I asked, to approach work the way most people did, as a trade of my time and labor for money? Why did we have to pretend it was all so fun?
Leah nodded, curls bobbing. "That's real," she said. "but I wonder if you're forcing things. Your job can be in service of the rest of your life." She reached out to squeeze my wrist, then leaned her head against the window. "You're allowed to enjoy your life," she said. The city streaked past, the bridge cables flickering like a delay, or a glitch.
”
”
Anna Wiener (Uncanny Valley)
“
On the eleventh day, it finally stopped raining. Musashi chafed to be out in the open, but it was another week before they were able to return to work under a bright sun. The field they had so arduously carved out of the wilderness had disappeared without a trace; in its place were rocks, and a river where none had been before. The water seemed to mock them just as the villagers had. Iori, seeing no way to reclaim their loss, looked up and said, “This place is beyond hope. Let’s look for better land somewhere else.” “No,” Musashi said firmly. “With the water drained off, this would make excellent farmland. I examined the location from every angle before I chose it.” “What if we have another heavy rain?” “We’ll fix it so the water doesn’t come this way. We’ll lay a dam from here all the way to that hill over there.” ‘That’s an awful lot of work.” “You seem to forget that this is our dōjō. I’m not giving up a foot of this land until I see barley growing on it.” Musashi carried on his stubborn struggle throughout the winter, into the second month of the new year. It took several weeks of strenuous labor to dig ditches, drain the water off, pile dirt for a dike and then cover it with heavy rocks. Three weeks later everything was again washed away. “Look,” Iori said, “we’re wasting our energy on something impossible. Is that the Way of the Sword?” The question struck close to the bone, but Musashi would not give in. Only a month passed before the next disaster, a heavy snowfall followed by a quick thaw. Iori, on his return from trips to the temple for food, inevitably wore a long face, for the people there rode him mercilessly about Musashi’s failure. And finally Musashi himself began to lose heart. For two full days and on into a third, he sat silently brooding and staring at his field. Then it dawned on him suddenly. Unconsciously, he had been trying to create a neat, square field like those common in other parts of the Kanto Plain, but this was not what the terrain called for. Here, despite the general flatness, there were slight variations in the lay of the land and the quality of the soil that argued for an irregular shape. “What a fool I’ve been,” he exclaimed aloud. “I tried to make the water flow where I thought it should and force the dirt to stay where I thought it ought to be. But it didn’t work. How could it? Water’s water, dirt’s dirt. I can’t change their nature. What I’ve got to do is learn to be a servant to the water and a protector of the land.” In his own way, he had submitted to the attitude of the peasants. On that day he became nature’s manservant. He ceased trying to impose his will on nature and let nature lead the way, while at the same time seeking out possibilities beyond the grasp of other inhabitants of the plain. The snow came again, and another thaw; the muddy water oozed slowly over the plain. But Musashi had had time to work out his new approach, and his field remained intact. “The same rules must apply to governing people,” he said to himself. In his notebook, he wrote: “Do not attempt to oppose the way of the universe. But first make sure you know the way of the universe.
”
”
Eiji Yoshikawa (Musashi: An Epic Novel of the Samurai Era)
“
FOR THE VOICELESS by El Niño Salvaje I speak for the ones who cannot speak, for the voiceless. I raise my voice and wave my arms and shout for the ones you do not see, perhaps cannot see, for the invisible. For the poor, the powerless, the disenfranchised; for the victims of this so-called “war on drugs,” for the eighty thousand murdered by the narcos, by the police, by the military, by the government, by the purchasers of drugs and the sellers of guns, by the investors in gleaming towers who have parlayed their “new money” into hotels, resorts, shopping malls, and suburban developments. I speak for the tortured, burned, and flayed by the narcos, beaten and raped by the soldiers, electrocuted and half-drowned by the police. I speak for the orphans, twenty thousand of them, for the children who have lost both or one parent, whose lives will never be the same. I speak for the dead children, shot in crossfires, murdered alongside their parents, ripped from their mothers’ wombs. I speak for the people enslaved, forced to labor on the narcos’ ranches, forced to fight. I speak for the mass of others ground down by an economic system that cares more for profit than for people. I speak for the people who tried to tell the truth, who tried to tell the story, who tried to show you what you have been doing and what you have done. But you silenced them and blinded them so that they could not tell you, could not show you. I speak for them, but I speak to you—the rich, the powerful, the politicians, the comandantes, the generals. I speak to Los Pinos and the Chamber of Deputies, I speak to the White House and Congress, I speak to AFI and the DEA, I speak to the bankers, and the ranchers and the oil barons and the capitalists and the narco drug lords and I say— You are the same. You are all the cartel. And you are guilty. You are guilty of murder, you are guilty of torture, you are guilty of rape, of kidnapping, of slavery, of oppression, but mostly I say that you are guilty of indifference. You do not see the people that you grind under your heel. You do not see their pain, you do not hear their cries, they are voiceless and invisible to you and they are the victims of this war that you perpetuate to keep yourselves above them. This is not a war on drugs. This is a war on the poor. This is a war on the poor and the powerless, the voiceless and the invisible, that you would just as soon be swept from your streets like the trash that blows around your ankles and soils your shoes. Congratulations. You’ve done it. You’ve performed a cleansing. A limpieza. The country is safe now for your shopping malls and suburban tracts, the invisible are safely out of sight, the voiceless silent as they should be. I speak these last words, and now you will kill me for it. I only ask that you bury me in the fosa común—the common grave—with the faceless and the nameless, without a headstone. I would rather be with them than you. And I am voiceless now, and invisible.
”
”
Don Winslow (The Cartel (Power of the Dog #2))
“
The history of black workers in the United States illustrates the point. As already noted, from the late nineteenth-century on through the middle of the twentieth century, the labor force participation rate of American blacks was slightly higher than that of American whites. In other words, blacks were just as employable at the wages they received as whites were at their very different wages. The minimum wage law changed that. Before federal minimum wage laws were instituted in the 1930s, the black unemployment rate was slightly lower than the white unemployment rate in 1930. But then followed the Davis-Bacon Act of 1931, the National Industrial Recovery Act of 1933 and the Fair Labor Standards Act of 1938—all of which imposed government-mandated minimum wages, either on a particular sector or more broadly. The National Labor Relations Act of 1935, which promoted unionization, also tended to price black workers out of jobs, in addition to union rules that kept blacks from jobs by barring them from union membership. The National Industrial Recovery Act raised wage rates in the Southern textile industry by 70 percent in just five months and its impact nationwide was estimated to have cost blacks half a million jobs. While this Act was later declared unconstitutional by the Supreme Court, the Fair Labor Standards Act of 1938 was upheld by the High Court and became the major force establishing a national minimum wage. As already noted, the inflation of the 1940s largely nullified the effect of the Fair Labor Standards Act, until it was amended in 1950 to raise minimum wages to a level that would have some actual effect on current wages. By 1954, black unemployment rates were double those of whites and have continued to be at that level or higher. Those particularly hard hit by the resulting unemployment have been black teenage males. Even though 1949—the year before a series of minimum wage escalations began—was a recession year, black teenage male unemployment that year was lower than it was to be at any time during the later boom years of the 1960s. The wide gap between the unemployment rates of black and white teenagers dates from the escalation of the minimum wage and the spread of its coverage in the 1950s. The usual explanations of high unemployment among black teenagers—inexperience, less education, lack of skills, racism—cannot explain their rising unemployment, since all these things were worse during the earlier period when black teenage unemployment was much lower. Taking the more normal year of 1948 as a basis for comparison, black male teenage unemployment then was less than half of what it would be at any time during the decade of the 1960s and less than one-third of what it would be in the 1970s. Unemployment among 16 and 17-year-old black males was no higher than among white males of the same age in 1948. It was only after a series of minimum wage escalations began that black male teenage unemployment not only skyrocketed but became more than double the unemployment rates among white male teenagers. In the early twenty-first century, the unemployment rate for black teenagers exceeded 30 percent. After the American economy turned down in the wake of the housing and financial crises, unemployment among black teenagers reached 40 percent.
”
”
Thomas Sowell (Basic Economics: A Common Sense Guide to the Economy)
“
There was once a stone cutter who was dissatisfied with himself and with his position in life.
One day he passed a wealthy merchant's house. Through the open gateway, he saw many fine possessions and important visitors. "How powerful that merchant must be!" thought the stone cutter. He became very envious and wished that he could be like the merchant.
To his great surprise, he suddenly became the merchant, enjoying more luxuries and power than he had ever imagined, but envied and detested by those less wealthy than himself. Soon a high official passed by, carried in a sedan chair, accompanied by attendants and escorted by soldiers beating gongs. Everyone, no matter how wealthy, had to bow low before the procession. "How powerful that official is!" he thought. "I wish that I could be a high official!"
Then he became the high official, carried everywhere in his embroidered sedan chair, feared and hated by the people all around. It was a hot summer day, so the official felt very uncomfortable in the sticky sedan chair. He looked up at the sun. It shone proudly in the sky, unaffected by his presence. "How powerful the sun is!" he thought. "I wish that I could be the sun!"
Then he became the sun, shining fiercely down on everyone, scorching the fields, cursed by the farmers and laborers. But a huge black cloud moved between him and the earth, so that his light could no longer shine on everything below. "How powerful that storm cloud is!" he thought. "I wish that I could be a cloud!"
Then he became the cloud, flooding the fields and villages, shouted at by everyone. But soon he found that he was being pushed away by some great force, and realized that it was the wind. "How powerful it is!" he thought. "I wish that I could be the wind!"
Then he became the wind, blowing tiles off the roofs of houses, uprooting trees, feared and hated by all below him. But after a while, he ran up against something that would not move, no matter how forcefully he blew against it - a huge, towering rock. "How powerful that rock is!" he thought. "I wish that I could be a rock!"
Then he became the rock, more powerful than anything else on earth. But as he stood there, he heard the sound of a hammer pounding a chisel into the hard surface, and felt himself being changed. "What could be more powerful than I, the rock?" he thought.
He looked down and saw far below him the figure of a stone cutter.
”
”
Benjamin Hoff (The Tao of Pooh)
“
Because by definition they lack any such sense of mutuality or wholeness, our specializations subsist on conflict with one another. The rule is never to cooperate, but rather to follow one's own interest as far as possible. Checks and balances are all applied externally, by opposition, never by self-restraint. Labor, management, the military, the government, etc., never forbear until their excesses arouse enough opposition to force them to do so. The good of the whole of Creation, the world and all its creatures together, is never a consideration because it is never thought of; our culture now simply lacks the means for thinking of it.
It is for this reason that none of our basic problems is ever solved. Indeed, it is for this reason that our basic problems are getting worse. The specialists are profiting too well from the symptoms, evidently, to be concerned about cures -- just as the myth of imminent cure (by some 'breakthrough' of science or technology) is so lucrative and all-justifying as to foreclose any possibility of an interest in prevention. The problems thus become the stock in trade of specialists. The so-called professions survive by endlessly "processing" and talking about problems that they have neither the will nor the competence to solve. The doctor who is interested in disease but not in health is clearly in the same category with the conservationist who invests in the destruction of what he otherwise intends to preserve. The both have the comfort of 'job security,' but at the cost of ultimate futility.
... This has become, to some extent at least, an argument against institutional solutions. Such solutions necessarily fail to solve the problems to which they are addressed because, by definition, the cannot consider the real causes. The only real, practical, hope-giving way to remedy the fragmentation that is the disease of the modern spirit is a small and humble way -- a way that a government or agency or organization or institution will never think of, though a person may think of it: one must begin in one's own life the private solutions that can only in turn become public solutions.
”
”
Wendell Berry (The Unsettling of America: Culture and Agriculture)
“
Ah, I believe Schacht. Only too willingly; that’s to say, I think what he says is absolutely true, for the world is incomprehensibly crass, tyrannical, moody, and cruel to sickly and sensitive people. Well, Schacht will stay here for the time being. We laughed at him a bit, when he arrived, that can’t be helped either, Schacht is young and after all can’t be allowed to think there are special degrees, advantages, methods, and considerations for him. He has now had his first disappointment, and I’m convinced that he’ll have twenty disappointments, one after the other. Life with its savage laws is in any case for certain people a succession of discouragements and terrifying bad impressions. People like Schacht are born to feel and suffer a continuous sense of aversion. He would like to admit and welcome things, but he just can’t. Hardness and lack of compassion strike him with tenfold force, he just feels them more acutely. Poor Schacht. He’s a child and he should be able to revel in melodies and bed himself in kind, soft, carefree things. For him there should be secret splashings and birdsong. Pale and delicate evening clouds should waft him away in the kingdom of Ah, What’s Happening to Me? His hands are made for light gestures, not for work. Before him breezes should blow, and behind him sweet, friendly voices should be whispering. His eyes should be allowed to remain blissfully closed, and Schacht should be allowed to go quietly to sleep again, after being wakened in the morning in the warm, sensuous cushions. For him there is, at root, no proper activity, for every activity is for him, the way he is, improper, unnatural, and unsuitable. Compared with Schacht I’m the trueblue rawboned laborer. Ah, he’ll be crushed, and one day he’ll die in a hospital. or he’ll perish, ruined in body and soul, inside one of our modern prisons.
”
”
Robert Walser (Jakob von Gunten)
“
The “German problem” after 1970 became how to keep up with the Germans in terms of efficiency and productivity. One way, as above, was to serially devalue, but that was beginning to hurt. The other way was to tie your currency to the deutsche mark and thereby make your price and inflation rate the same as the Germans, which it turned out would also hurt, but in a different way.
The problem with keeping up with the Germans is that German industrial exports have the lowest price elasticities in the world. In plain English, Germany makes really great stuff that everyone wants and will pay more for in comparison to all the alternatives. So when you tie your currency to the deutsche mark, you are making a one-way bet that your industry can be as competitive as the Germans in terms of quality and price. That would be difficult enough if the deutsche mark hadn’t been undervalued for most of the postwar period and both German labor costs and inflation rates were lower than average, but unfortunately for everyone else, they were. That gave the German economy the advantage in producing less-than-great stuff too, thereby undercutting competitors in products lower down, as well as higher up the value-added chain. Add to this contemporary German wages, which have seen real declines over the 2000s, and you have an economy that is extremely hard to keep up with. On the other side of this one-way bet were the financial markets. They looked at less dynamic economies, such as the United Kingdom and Italy, that were tying themselves to the deutsche mark and saw a way to make money.
The only way to maintain a currency peg is to either defend it with foreign exchange reserves or deflate your wages and prices to accommodate it. To defend a peg you need lots of foreign currency so that when your currency loses value (as it will if you are trying to keep up with the Germans), you can sell your foreign currency reserves and buy back your own currency to maintain the desired rate. But if the markets can figure out how much foreign currency you have in reserve, they can bet against you, force a devaluation of your currency, and pocket the difference between the peg and the new market value in a short sale.
George Soros (and a lot of other hedge funds) famously did this to the European Exchange Rate Mechanism in 1992, blowing the United Kingdom and Italy out of the system. Soros could do this because he knew that there was no way the United Kingdom or Italy could be as competitive as Germany without serious price deflation to increase cost competitiveness, and that there would be only so much deflation and unemployment these countries could take before they either ran out of foreign exchange reserves or lost the next election. Indeed, the European Exchange Rate Mechanism was sometimes referred to as the European “Eternal Recession Mechanism,” such was its deflationary impact. In short, attempts to maintain an anti-inflationary currency peg fail because they are not credible on the following point: you cannot run a gold standard (where the only way to adjust is through internal deflation) in a democracy.
”
”
Mark Blyth (Austerity: The History of a Dangerous Idea)
“
What we feel and how we feel is far more important than what we think and how we think. Feeling is the stuff of which our consciousness is made, the atmosphere in which all our thinking and all our conduct is bathed. All the motives which govern and drive our lives are emotional. Love and hate, anger and fear, curiosity and joy are the springs of all that is most noble and most detestable in the history of men and nations.
The opening sentence of a sermon is an opportunity. A good introduction arrests me. It handcuffs me and drags me before the sermon, where I stand and hear a Word that makes me both tremble and rejoice. The best sermon introductions also engage the listener immediately. It’s a rare sermon, however, that suffers because of a good introduction.
Mysteries beg for answers. People’s natural curiosity will entice them to stay tuned until the puzzle is solved. Any sentence that points out incongruity, contradiction, paradox, or irony will do.
Talk about what people care about. Begin writing an introduction by asking, “Will my listeners care about this?” (Not, “Why should they care about this?”)
Stepping into the pulpit calmly and scanning the congregation to the count of five can have a remarkable effect on preacher and congregation alike. It is as if you are saying, “I’m about to preach the Word of God. I want all of you settled. I’m not going to begin, in fact, until I have your complete attention.”
No sermon is ready for preaching, not ready for writing out, until we can express its theme in a short, pregnant sentence as clear as crystal. The getting of that sentence is the hardest, most exacting, and most fruitful labor of study.
We tend to use generalities for compelling reasons. Specifics often take research and extra thought, precious commodities to a pastor. Generalities are safe. We can’t help but use generalities when we can’t remember details of a story or when we want anonymity for someone. Still, the more specific their language, the better speakers communicate.
I used to balk at spending a large amount of time on a story, because I wanted to get to the point. Now I realize the story gets the point across better than my declarative statements.
Omit needless words. Vigorous writing is concise. A sentence should contain no unnecessary words, a paragraph no unnecessary sentences, for the same reason that a drawing should have no unnecessary lines and a machine no unnecessary parts. This requires not that the writer make all his sentences short, or that he avoid all detail and treat his subjects only in outline, but that every word tell. Limits—that is, form—challenge the mind, forcing creativity.
Needless words weaken our offense. Listening to some speakers, you have to sift hundreds of gallons of water to get one speck of gold.
If the sermon is so complicated that it needs a summary, its problems run deeper than the conclusion. The last sentence of a sermon already has authority; when the last sentence is Scripture, this is even more true.
No matter what our tone or approach, we are wise to craft the conclusion carefully. In fact, given the crisis and opportunity that the conclusion presents—remember, it will likely be people’s lasting memory of the message—it’s probably a good practice to write out the conclusion, regardless of how much of the rest of the sermon is written.
It is you who preaches Christ. And you will preach Christ a little differently than any other preacher. Not to do so is to deny your God-given uniqueness.
Aim for clarity first. Beauty and eloquence should be added to make things even more clear, not more impressive.
I’ll have not praise nor time for those who suppose that writing comes by some divine gift, some madness, some overflow of feeling. I’m especially grim on Christians who enter the field blithely unprepared and literarily innocent of any hard work—as though the substance of their message forgives the failure of its form.
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Mark Galli (Preaching that Connects)
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Now keep looking at this unpleasant situation or person until you realize that it isn’t they that are causing the negative emotions. They are just going their way, being themselves, doing their thing whether right or wrong, good or bad. It is your computer that, thanks to your programming, insists on your reacting with negative emotions. You will see this better if you realize that someone with a different programming when faced with this same situation or person or event would react quite calmly, even happily. Don’t stop till you have grasped this truth: The only reason why you too are not reacting calmly and happily is your computer that is stubbornly insisting that reality be reshaped to conform to its programming. Observe all of this from the outside so to speak and see the marvelous change that comes about in you. Once you have understood this truth and thereby stopped your computer from generating negative emotions you may take any action you deem fit. You may avoid the situation or the person; or you may try to change them; or you may insist on your rights or the rights of others being respected; you may even resort to the use of force. But only after you have got rid of your emotional upsets, for then your action will spring from peace and love, not from the neurotic desire to appease your computer or to conform to its programming or to get rid of the negative emotions it generates. Then you will understand how profound is the wisdom of the words: “If a man wants to sue you for your shirt, let him have your coat as well. If a man in authority makes you go one mile, go with him two.” For it will have become evident to you that real oppression comes, not from people who fight you in court or from authority that subjects you to slave labor, but from your computer whose programming destroys your peace of mind the moment outside circumstances fail to conform to its demands. People have been known to be happy even in the oppressive atmosphere of a concentration camp! It is from the oppression of your programming that you need to be liberated.
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Anthony de Mello (The Way to Love: Meditations for Life)
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The relationship between the Sophotechs and the men as depicted in that tale made no sense. How could they be hostile to each other?”
Diomedes said, “Aren’t men right to fear machines which can perform all tasks men can do, artistic, intellectual, technical, a thousand or a million times better than they can do? Men become redundant.”
Phaethon shook his head, a look of distant distaste on his features, as if he were once again confronted with a falsehood that would not die no matter how often it was denounced. In a voice of painstaking patience, he said: “Efficiency does not harm the inefficient. Quite the opposite. That is simply not the way it works. Take me, for example. Look around: I employed partials to do the thought-box junction spotting when I built this ship. My employees were not as skilled as I was in junction spotting. It took them three hours to do the robopsychology checks and hierarchy links I could have done in one hour. But they were in no danger of competition from me. My time is too valuable. In that same hour it would have taken me to spot their thought-box junction, I can earn far more than their three-hour wages by writing supervision architecture thought flows. And it’s the same with me and the Sophotechs.
“Any midlevel Sophotech could have written in one second the architecture it takes me, even with my implants, an hour to compose. But if, in that same one second of time, that Sophotech can produce something more valuable—exploring the depth of abstract mathematics, or inventing a new scientific miracle, anything at all (provided that it will earn more in that second than I earn in an hour)—then the competition is not making me redundant. The Sophotech still needs me and receives the benefit of my labor. Since I am going to get the benefit of every new invention and new miracle put out on the market, I want to free up as many of those seconds of Sophotech time as my humble labor can do.
“And I get the lion’s share of the benefit from the swap. I only save him a second of time; he creates wonder upon wonder for me. No matter what my fear of or distaste for Sophotechs, the forces in the marketplace, our need for each other, draw us together.
“So you see why I say that not a thing the Silent One said about Sophotechs made sense. I do not understand how they could have afforded to hate each other. Machines don’t make us redundant; they increase our efficiency in every way. And the bids of workers eager to compete for Sophotech time creates a market for merely human work, which it would not be efficient for Sophotechs to underbid.
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John C. Wright (The Golden Transcendence (Golden Age, #3))
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Sheepwalking I define “sheepwalking” as the outcome of hiring people who have been raised to be obedient and giving them a brain-dead job and enough fear to keep them in line. You’ve probably encountered someone who is sheepwalking. The TSA “screener” who forces a mom to drink from a bottle of breast milk because any other action is not in the manual. A “customer service” rep who will happily reread a company policy six or seven times but never stop to actually consider what the policy means. A marketing executive who buys millions of dollars’ worth of TV time even though she knows it’s not working—she does it because her boss told her to. It’s ironic but not surprising that in our age of increased reliance on new ideas, rapid change, and innovation, sheepwalking is actually on the rise. That’s because we can no longer rely on machines to do the brain-dead stuff. We’ve mechanized what we could mechanize. What’s left is to cost-reduce the manual labor that must be done by a human. So we write manuals and race to the bottom in our search for the cheapest possible labor. And it’s not surprising that when we go to hire that labor, we search for people who have already been trained to be sheepish. Training a student to be sheepish is a lot easier than the alternative. Teaching to the test, ensuring compliant behavior, and using fear as a motivator are the easiest and fastest ways to get a kid through school. So why does it surprise us that we graduate so many sheep? And graduate school? Since the stakes are higher (opportunity cost, tuition, and the job market), students fall back on what they’ve been taught. To be sheep. Well-educated, of course, but compliant nonetheless. And many organizations go out of their way to hire people that color inside the lines, that demonstrate consistency and compliance. And then they give these people jobs where they are managed via fear. Which leads to sheepwalking. (“I might get fired!”) The fault doesn’t lie with the employee, at least not at first. And of course, the pain is often shouldered by both the employee and the customer. Is it less efficient to pursue the alternative? What happens when you build an organization like W. L. Gore and Associates (makers of Gore-Tex) or the Acumen Fund? At first, it seems crazy. There’s too much overhead, there are too many cats to herd, there is too little predictability, and there is way too much noise. Then, over and over, we see something happen. When you hire amazing people and give them freedom, they do amazing stuff. And the sheepwalkers and their bosses just watch and shake their heads, certain that this is just an exception, and that it is way too risky for their industry or their customer base. I was at a Google conference last month, and I spent some time in a room filled with (pretty newly minted) Google sales reps. I talked to a few of them for a while about the state of the industry. And it broke my heart to discover that they were sheepwalking. Just like the receptionist at a company I visited a week later. She acknowledged that the front office is very slow, and that she just sits there, reading romance novels and waiting. And she’s been doing it for two years. Just like the MBA student I met yesterday who is taking a job at a major packaged-goods company…because they offered her a great salary and promised her a well-known brand. She’s going to stay “for just ten years, then have a baby and leave and start my own gig.…” She’ll get really good at running coupons in the Sunday paper, but not particularly good at solving new problems. What a waste. Step one is to give the problem a name. Done. Step two is for anyone who sees themselves in this mirror to realize that you can always stop. You can always claim the career you deserve merely by refusing to walk down the same path as everyone else just because everyone else is already doing it.
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Seth Godin (Whatcha Gonna Do with That Duck?: And Other Provocations, 2006-2012)
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POLLARD had known better, but instead of pulling rank and insisting that his officers carry out his proposal to sail for the Society Islands, he embraced a more democratic style of command. Modern survival psychologists have determined that this “social”—as opposed to “authoritarian”—form of leadership is ill suited to the early stages of a disaster, when decisions must be made quickly and firmly. Only later, as the ordeal drags on and it is necessary to maintain morale, do social leadership skills become important. Whalemen in the nineteenth century had a clear understanding of these two approaches. The captain was expected to be the authoritarian, what Nantucketers called a fishy man. A fishy man loved to kill whales and lacked the tendency toward self-doubt and self-examination that could get in the way of making a quick decision. To be called “fishy to the backbone” was the ultimate compliment a Nantucketer could receive and meant that he was destined to become, if he wasn’t already, a captain. Mates, however, were expected to temper their fishiness with a more personal, even outgoing, approach. After breaking in the green hands at the onset of the voyage—when they gained their well-deserved reputations as “spit-fires”—mates worked to instill a sense of cooperation among the men. This required them to remain sensitive to the crew’s changeable moods and to keep the lines of communication open. Nantucketers recognized that the positions of captain and first mate required contrasting personalities. Not all mates had the necessary edge to become captains, and there were many future captains who did not have the patience to be successful mates. There was a saying on the island: “[I]t is a pity to spoil a good mate by making him a master.” Pollard’s behavior, after both the knockdown and the whale attack, indicates that he lacked the resolve to overrule his two younger and less experienced officers. In his deference to others, Pollard was conducting himself less like a captain and more like the veteran mate described by the Nantucketer William H. Macy: “[H]e had no lungs to blow his own trumpet, and sometimes distrusted his own powers, though generally found equal to any emergency after it arose. This want of confidence sometimes led him to hesitate, where a more impulsive or less thoughtful man would act at once. In the course of his career he had seen many ‘fishy’ young men lifted over his head.” Shipowners hoped to combine a fishy, hard-driving captain with an approachable and steady mate. But in the labor-starved frenzy of Nantucket in 1819, the Essex had ended up with a captain who had the instincts and soul of a mate, and a mate who had the ambition and fire of a captain. Instead of giving an order and sticking with it, Pollard indulged his matelike tendency to listen to others. This provided Chase—who had no qualms about speaking up—with the opportunity to impose his own will. For better or worse, the men of the Essex were sailing toward a destiny that would be determined, in large part, not by their unassertive captain but by their forceful and fishy mate.
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Nathaniel Philbrick (In the Heart of the Sea: The Tragedy of the Whaleship Essex (National Book Award Winner))
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If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee. If the government had told developers that they could have FHA guarantees only if the homes they built were open to all, integrated working-class suburbs would likely have matured with both African Americans and whites sharing the benefits. If state courts had not blessed private discrimination by ordering the eviction of African American homeowners in neighborhoods where association rules and restrictive covenants barred their residence, middle-class African Americans would have been able gradually to integrate previously white communities as they developed the financial means to do so. If churches, universities, and hospitals had faced loss of tax-exempt status for their promotion of restrictive covenants, they most likely would have refrained from such activity. If police had arrested, rather than encouraged, leaders of mob violence when African Americans moved into previously white neighborhoods, racial transitions would have been smoother. If state real estate commissions had denied licenses to brokers who claimed an “ethical” obligation to impose segregation, those brokers might have guided the evolution of interracial neighborhoods. If school boards had not placed schools and drawn attendance boundaries to ensure the separation of black and white pupils, families might not have had to relocate to have access to education for their children. If federal and state highway planners had not used urban interstates to demolish African American neighborhoods and force their residents deeper into urban ghettos, black impoverishment would have lessened, and some displaced families might have accumulated the resources to improve their housing and its location. If government had given African Americans the same labor-market rights that other citizens enjoyed, African American working-class families would not have been trapped in lower-income minority communities, from lack of funds to live elsewhere. If the federal government had not exploited the racial boundaries it had created in metropolitan areas, by spending billions on tax breaks for single-family suburban homeowners, while failing to spend adequate funds on transportation networks that could bring African Americans to job opportunities, the inequality on which segregation feeds would have diminished. If federal programs were not, even to this day, reinforcing racial isolation by disproportionately directing low-income African Americans who receive housing assistance into the segregated neighborhoods that government had previously established, we might see many more inclusive communities. Undoing the effects of de jure segregation will be incomparably difficult. To make a start, we will first have to contemplate what we have collectively done and, on behalf of our government, accept responsibility.
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Richard Rothstein (The Color of Law: A Forgotten History of How Our Government Segregated America)