Frugal Life Quotes

I felt once more how simple and frugal a thing is happiness: a glass of wine, a roast chestnut, a wretched little brazier, the sound of the sea. Nothing else.

People are frugal in guarding their personal property; but as soon as it comes to squandering time they are most wasteful of the one thing in which it is right to be stingy.

Expect nothing. Live frugally On surprise. become a stranger To need of pity Or, if compassion be freely Given out Take only enough Stop short of urge to plead Then purge away the need. Wish for nothing larger Than your own small heart Or greater than a star; Tame wild disappointment With caress unmoved and cold Make of it a parka For your soul. Discover the reason why So tiny human midget Exists at all So scared unwise But expect nothing. Live frugally On surprise.

Even Socrates, who lived a very frugal and simple life, loved to go to the market. When his students asked about this, he replied, "I love to go and see all the things I am happy without.

Expect nothing. Live frugally on surprise

Be studious in your profession, and you will be learned. Be industrious and frugal, and you will be rich. Be sober and temperate, and you will be healthy. Be in general virtuous, and you will be happy. At least you will, by such conduct, stand the be.

I'm Losing Faith in My Favorite Country Throughout my life, the United States has been my favorite country, save and except for Canada, where I was born, raised, educated, and still live for six months each year. As a child growing up in Waterloo, Ontario, Canada, I aggressively bought and saved baseball cards of American and National League players, spent hours watching snowy images of American baseball and football games on black and white television and longed for the day when I could travel to that great country. Every Saturday afternoon, me and the boys would pay twelve cents to go the show and watch U.S. made movies, and particularly, the Superman serial. Then I got my chance. My father, who worked for B.F. Goodrich, took my brother and me to watch the Cleveland Indians play baseball in the Mistake on the Lake in Cleveland. At last I had made it to the big time. I thought it was an amazing stadium and it was certainly not a mistake. Amazingly, the Americans thought we were Americans. I loved the United States, and everything about the country: its people, its movies, its comic books, its sports, and a great deal more. The country was alive and growing. No, exploding. It was the golden age of life, liberty, and the pursuit of happiness. The American dream was alive and well, but demanded hard work, honesty, and frugality. Everyone understood that. Even the politicians. Then everything changed.

Frugality is enjoying the virtue of getting good value for every minute of your life energy and from everything you have the use of.

There are very few men and women, I suspect, who cooked and marketed their way through the past war without losing forever some of the nonchalant extravagance of the Twenties. They will feel, until their final days on earth, a kind of culinary caution: butter, no matter how unlimited, is a precious substance not lightly to be wasted; meats, too, and eggs, and all the far-brought spices of the world, take on a new significance, having once been so rare. And that is good, for there can be no more shameful carelessness than with the food we eat for life itself When we exist without thought or thanksgiving we are not men, but beasts.

...travel is ultimately about creating a contrast with everyday life, thereby refreshing your mind and making time seem more spacious.

The key is remembering that anything you buy and don’t use, anything you throw away, anything you consume and don’t enjoy is money down the drain, wasting your life energy and wasting the finite resources of the planet. Any waste of your life energy means more hours lost to the rat race, making a dying. Frugality is the user-friendly and earth-friendly lifestyle.

Metaphor isn't just decorative language. If it were, it wouldn't scare us so much. . . . Colorful language threatens some people, who associate it, I think, with a kind of eroticism (playing with language in public = playing with yourself), and with extra expense (having to sense or feel more). I don't share that opinion. Why reduce life to a monotone? Is that truer to the experience of being alive? I don't think so. It robs us of life's many textures. Language provides an abundance of words to keep us company on our travels. But we're losing words at a reckless pace, the national vocabulary is shrinking. Most Americans use only several hundred words or so. Frugality has its place, but not in the larder of language. We rely on words to help us detail how we feel, what we once felt, what we can feel. When the blood drains out of language, one's experience of life weakens and grows pale. It's not simply a dumbing down, but a numbing.

The ideal of Taoism was to live in harmony with the Tao and to cultivate a simple and frugal life, avoiding unnecessary action: "Being one with nature, he [the sage] is in accord with the Tao.

a first step, most Americans earning median incomes will find that serious progress is made at first through the intelligent and intentional application of frugal living and preservation of earned income.

Grandmother had had to be frugal all her life, and so she had a weakness for extravagance. She watched the basin and the barrels and every crevice in the granite fill with water and overflow. She looked at the mattresses out being aired and the dishes that were washing themselves. She sighed contentedly, and, absorbed in thought, she filled a coffee cup with precious drinking water and poured it over a daisy.

It is a common sentence that Knowledge is power; but who hath duly Considered or set forth the power of Ignorance? Knowledge slowly builds up what Ignorance in an hour pulls down. Knowledge, through patient and frugal centuries, enlarges discovery and makes record of it; Ignorance, wanting its day’s dinner, lights a fire with the record, and gives a flavor to its one roast with the burned souls of many generations. Knowledge, instructing the sense, refining and multiplying needs, transforms itself into skill and makes life various with a new six days’ work; comes Ignorance drunk on the seventh, with a firkin of oil and a match and an easy “Let there not be,” and the many-coloured creation is shriveled up in blackness. Of a truth, Knowledge is power, but it is a power reined by scruple, having a conscience of what must be and what may be; whereas Ignorance is a blind giant who, let him but wax unbound, would make it a sport to seize the pillars that hold up the long-wrought fabric of human good, and turn all the places of joy dark as a buried Babylon.

My parents were frugal not simply because they had to be careful, but because they saw little reason for making life about money.

The pursuit of money and power is ultimately an empty one. That's why we see so many billionaires unburdening themselves of their wealth to downsize to a more frugal life.

Instead, Franklin found “a good and faithful helpmate” who was frugal and practical and devoid of pretensions, traits that he later noted were far more valuable to a rising tradesman.

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

Putting money aside to enable life to change when you want or need it to isn’t about being a financial prude. It’s about not being trapped. It allows for spontaneity on a much grander scale.

A little pebble starts as an avalanche," I said. "Life isn't like the craps table, where the next roll has the same chance of winning as the last one. In real life, you lose a little - and that makes you wonder if you deserve to lose. You get nervous, make mistakes, overcompensate. That makes you lose more, then it compounds. Eventually, you're so far gone..." I heaved out a sigh. What was I doing? Trying to justify it all? Heap my bad decisions upon other sources? No, I thought. You've never had a problem taking responsibility. You've always thought you were worthless.

Why they were loaded with bags of beans and peas and anything else they happened to pick up when they were still some distance away from the street where the first blind man and his wife lived, for that is where they are going, is a question that could only occur to someone who has never in his life suffered shortages.

Temperance: Eat not to dullness; drink not to elevation. Silence: Speak not but what may benefit others or yourself; avoid trifling conversation. Order: Let all your things have their places; let each part of your business have its time. Resolution: Resolve to perform what you ought; perform without fail what you resolve. Frugality: Make no expense but to do good to others or yourself; (i.e., waste nothing). Industry: Lose no time; be always employed in something useful; cut off all unnecessary actions. Sincerity: Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly. Justice: Wrong none by doing injuries, or omitting the benefits that are your duty. Moderation: Avoid extremes; forbear resenting injuries so much as you think they deserve. Cleanliness: Tolerate no uncleanliness in body, clothes, or habitation. Tranquility: Be not disturbed at trifles, or at accidents common or unavoidable. Chastity: Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another’s peace or reputation.

Pick up any book about personal finance and you’re likely to read a 200-page mind-fuck about being cheap. Of course, these books don’t overtly say, “Be cheap,” but hide behind slippery phrases like “the simple life” or “frugal living.” Some

It's interesting that penny-pinching is an accepted defense for toxic food habits, when frugality so rarely rules other consumer domains. The majority of Americans buy bottled drinking water, for example, even though water runs from the faucets at home for a fraction of the cost, and government quality standards are stricter for tap water than for bottled. At any income level, we can be relied upon for categorically unnecessary purchases: portable-earplug music instead of the radio; extra-fast Internet for leisure use; heavy vehicles to transport light loads; name-brand clothing instead of plainer gear. "Economizing," as applied to clothing, generally means looking for discount name brands instead of wearing last year's clothes again. The dread of rearing unfashionable children is understandable. But as a priority, "makes me look cool" has passed up "keeps arteries functional" and left the kids huffing and puffing (fashionably) in the dust.

This was during a period in my reading life when I was given to understand that "relating" to the fictional characters or situation was of prime importance, and so I read, I'm sorry to say, narrowly, frugally, unadventurously, as though I had no interest in the greater world and no desire to experience other cycles of thinking and being. This idea of "relating", or identifying, was encouraged by my teachers and even, I believe, by the critical theories of the day. Naive as it may sound, one read fiction in order to confirm the reality of one's experience.

leave WinCo I always end up paying far less than I thought I would and leave with so many bags. I can do a full month’s stock up shopping trip there with just $250, and I'm talking eight or more full bags and a full pantry and fridge. When I leave Walmart I scratch my head and feel cheated.

As we have seen, prayer, celebration of the religious offices, alms, consoling the afflicted, the cultivation of a little piece of ground, fraternity, frugality, hospitality, self-sacrifice, confidence, study, and work, filled up each day of his life. Filled up is exactly the phrase; and in fact, the Bishop's day was full to the brim with good thoughts, good words, and good actions. Yet it was not complete if cold or rainy weather prevented him from passing an hour or two in the evening, when the two women had retired, in his garden before going to sleep. It seemed as though it were a sort of rite with him, to prepare himself for sleep by meditating in the presence of the great spectacle of the starry firmament. Sometimes late at night, if the two women were awake, they would hear him slowly walking the paths. He was out there alone with himself, composed, tranquil, adoring, comparing the serenity of his heart with the serenity of the skies, moved in the darkness by the visible splendors of the constellations, and the invisible splendor of God, opening his soul to the thoughts that fall from the Unknown. In such moments, offering up his heart at the hour when the flowers of night emit their perfume, lit like a lamp in the center of the starry night, expanding his soul in ecstasy in the midst of creation’s universal radiance, perhaps he could not have told what was happening in his own mind; he felt something depart from him, and something descend upon him; mysterious exchanges of the depths of the soul with the depths of the universe. He contemplated the grandeur, and the presence of God; the eternity of the future, that strange mystery; the eternity of the past, a stranger mystery; all the infinities hidden deep in every direction; and, without trying to comprehend the incomprehensible, he saw it. He did not study God; he was dazzled by Him. He reflected upon the magnificent union of atoms, which give visible forms to Nature, revealing forces by recognizing them, creating individualities in unity, proportions in extension, the innumerable in the infinite, and through light producing beauty. These unions are forming and dissolving continually; from which come life and death. He would sit on a wooden bench leaning against a decrepit trellis and look at the stars through the irregular outlines of his fruit trees. This quarter of an acre of ground, so sparingly planted, so cluttered with shed and ruins, was dear to him and satisfied him. What more was needed by this old man, who divided the leisure hours of his life, where he had so little leisure, between gardening in the day time, and contemplation at night? Was this narrow enclosure, with the sky for a background not space enough for him to adore God in his most beautiful, most sublime works? Indeed, is that not everything? What more do you need? A little garden to walk in, and immensity to reflect on. At his feet something to cultivate and gather; above his head something to study and meditate on; a few flowers on earth and all the stars in the sky.

Sometimes when you are feeling drenched by the details of your own life, it's time to pack a suitcase for your myopia and sent it on holiday. Look up. There is so infinity much more matter than you out there, hurling forth glowing plumes, imploding into vortexes, converging into gaseous balls, then shattering into incandescent rain. It is endless and eternal and entropic and generative and holy in the most religion-irrelevant sense of the word.

Where's the incentive to be frugal with life's pleasures, to save up the pages in your favourite book for later, if you're going to be plunged into the darkened abyss at some arbitrary hour? If life is a book, then read it while you can. Don't save up any pages for later, because there might not be one.

Bit by bit, he has pared down his desires to what is now approaching a bare minimum. He has cut out smoking and drinking, he no longer eats in restaurants, he does not own a television, a radio, or a computer. He would like to trade his car in for a bicycle, but he can’t get rid of the car, since the distances he must travel for work are too great. The same applies to the cell phone he carries around in his pocket, which he would dearly love to toss in the garbage, but he needs it for work as well and therefore can’t do without it. The digital camera was an indulgence, perhaps, but given the drear and slog of the endless trash-out rut, he feels it is saving his life. His rent is low, since he lives in a small apartment in a poor neighborhood, and beyond spending money on bedrock necessities, the only luxury he allows himself is buying books, paperback books, mostly novels, American novels, British novels, foreign novels in translation, but in the end books are not luxuries so much as necessities, and reading is an addiction he has no wish to be cured of.

Economy, like grammar, is a very hard and tiresome study, after we are twenty years old.

He counted thirteen virtues: temperance, silence, order, resolution, frugality, industry, sincerity, justice, moderation, cleanliness, tranquillity, chastity, and humility. Soon

Industry and frugality,” he wrote in describing the theme of Poor Richard’s almanacs, are “the means of procuring wealth and thereby securing virtue.

The USDA estimates that about 20% of food waste comes from confusion over the expiration date printed on items.

Nilkanta Halder, The Indian Gardener

We as humans only learn through failure and if you fail along the way, take note of it then move on. This only gets easier as time goes on.

Bali and I are both on the same page with money. He can be anywhere from too cheap to ridiculous with generosity. He can also save like a champ.

So, what I've taken to doing is having a no spend month and then going month by month to see how many times I can do it and for how long.

I find that the simplest answer to most of our money problems is to just stay home.

It is the monotony that turns to drudgery and tires one by mere consideration of the duties that lie forever ahead into the infinite.

But sometimes life doesn’t allow us too much happiness all at once, as if it was a commodity to be frugal with, for fear of hubris.

People are frugal in guarding their personal property; but as soon as it comes to squandering time they are most wasteful in the one thing in which it is right to be stingy.

Over the last decades, the travel industry and media have unwittingly teamed up to create the gap this book aspires to fill. I read a lot of travel sections, travel sites, and travel magazines, and I realized one day I was getting punch-drunk on how fantastic everything was. There s just so much Escape, Undiscovered, Quaint, Top 10 Most Amazing . . . , Secret Beaches, Incredible Islands, Savvy, Frugal, Best Ever. These adjectives just don t connect with most of my experiences on the road life, misadventure, and a dose of Murphy s Law often get in the way.

One of the greatest of liberals, Thomas Jefferson, the founder of the Democratic Party, once remarked: “A wise and frugal government, which shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement and shall not take from the mouth of labor the bread it has earned—this is the sum of good government.

It's a queer thing is a man's soul. It is the whole of him. Which means it is the unknown him, as well as the known. It seems to me just funny, professors and Benjamins fixing the functions of the soul. Why, the soul of man is a vast forest, and all Benjamin intended was a neat back garden. And we've all got to fit into his kitchen garden scheme of things. Hail Columbia ! The soul of man is a dark forest. The Hercynian Wood that scared the Romans so, and out of which came the white- skinned hordes of the next civilization. Who knows what will come out of the soul of man? The soul of man is a dark vast forest, with wild life in it. Think of Benjamin fencing it off! Oh, but Benjamin fenced a little tract that he called the soul of man, and proceeded to get it into cultivation. Providence, forsooth! And they think that bit of barbed wire is going to keep us in pound for ever? More fools they. ... Man is a moral animal. All right. I am a moral animal. And I'm going to remain such. I'm not going to be turned into a virtuous little automaton as Benjamin would have me. 'This is good, that is bad. Turn the little handle and let the good tap flow,' saith Benjamin, and all America with him. 'But first of all extirpate those savages who are always turning on the bad tap.' I am a moral animal. But I am not a moral machine. I don't work with a little set of handles or levers. The Temperance- silence-order- resolution-frugality-industry-sincerity - justice- moderation-cleanliness-tranquillity-chastity-humility keyboard is not going to get me going. I'm really not just an automatic piano with a moral Benjamin getting tunes out of me. Here's my creed, against Benjamin's. This is what I believe: 'That I am I.' ' That my soul is a dark forest.' 'That my known self will never be more than a little clearing in the forest.' 'Thatgods, strange gods, come forth f rom the forest into the clearing of my known self, and then go back.' ' That I must have the courage to let them come and go.' ' That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women.' There is my creed. He who runs may read. He who prefers to crawl, or to go by gasoline, can call it rot.

The typical Anarchist, then, may be defined as follows: A man perceptible by the spirit of revolt under one or more of its forms,—opposition, investigation, criticism, innovation,—endowed with a strong love of liberty, egoistic or individualistic, and possessed of great curiosity, a keen desire to know. These traits are supplemented by an ardent love of others, a highly developed moral sensitiveness, a profound sentiment of justice, and imbued with missionary zeal.” To the above characteristics, says Alvin F. Sanborn, must be added these sterling qualities: a rare love of animals, surpassing sweetness in all the ordinary relations of life, exceptional sobriety of demeanor, frugality and regularity, austerity, even, of living, and courage beyond compare.[2]

Both the ferial and the festal cuisine, therefore, must be seen as styles of unabashed eating. Neither attempts to do anything to food other than render it delectable. Their distinction is grounded, not in sordid dietetic tricks, but in a choice between honest frugality or generous expense. Both aim only at excellence; accordingly, neither is suitable for dieting. Should a true man want to lose weight, let him fast. Let him sit down to nothing but coffee and conversation, if religion or reason bid him to do so; only let him not try to eat his cake without having it. Any cake he could do that with would be a pretty spooky proposition - a little golden calf with dietetic icing, and no taste at all worth having. Let us fast, then - whenever we see fit, and as strenuously as we should. But having gotten that exercise out of the way, let us eat. Festally, first of all, for life without occasions is not worth living. But ferially, too, for life is so much more than occasions, and its grand ordinariness must never go unsavored. But both ways let us eat with a glad good will, and with a conscience formed by considerations of excellence, not by fear of Ghosts.

and a workman, even of the lowest and poorest order, if he is frugal and industrious, may enjoy a greater share of the necessaries and conveniences of life than it is possible for any savage to acquire.

We ("we" being my wife and myself) lived a very frugal, Spartan life in those days. [...] when the nights were cold, we slept huddled together, clinging to our cats. The cats clung desperately to us as well.

When I was a young boy, before I was cut, I traveled with a troupe of mummers through the Free Cities. They taught me that each man has a role to play, in life as well as mummery. So it is at court. The King’s Justice must be fearsome, the master of coin must be frugal, the Lord Commander of the Kingsguard must be valiant … and the master of whisperers must be sly and obsequious and without scruple. A courageous informer would be as useless as a cowardly knight.

To be frugal means to have a high joy-to-stuff ratio. If you get one unit of joy for each material possession, that’s frugal. But if you need ten possessions to even begin registering on the joy meter, you’re missing the point of being alive.

Marriage and prostitution were two sides of one shield, the predatory man's exploitation of the sex-pleasure. The difference between them was a difference of class. If a woman had money she might dictate her own terms: equality, a life contract, and the legitimacy--that is, the property-rights--of her children. If she had no money, she was a proletarian, and sold herself for an existence. And then the subject became Religion, which was the Archfiend's deadliest weapon. Government oppressed the body of the wage-slave, but Religion oppressed his mind, and poisoned the stream of progress at its source. The working-man was to fix his hopes upon a future life, while his pockets were picked in this one; he was brought up to frugality, humility, obedience--in short to all the pseudo-virtues of capitalism.

O the sad frugality of the middle-income mind. O the humorless neatness of an intellectuality which buys mass-produced candlesticks and carefully puts one at each end of every philosophical mantlepiece! How far it lies from the playfulness of Him who composed such odd and needless variations on the themes of leaf and backbone, eye and nose! A thousand praises that it has only lately managed to lay its cold hand on the wines, the sauces, and the cheeses of the world! A hymn of thanksgiving that it could not reach into the depths of the sea to clamp its grim simplicities over the creatures that swim luminously in the dark! A shout of rejoicing for the fish who wears his eyeballs at the ends of long stalks, and for the jubilant laughter of the God who holds him in life with a daily bravo at the bravura of his being!

She thought only men of property and talent should hold positions in government and once elected they should be allowed to rule with a minimum of popular interference. ..They cast off their old habits of frugality and tried to rise above social position as well - a double sin.

Nations do not plunge at once into ruin - governments do not change suddenly - the causes which bring about the final blow, are scarcely perceptible in the beginning; but they increase in numbers, and in power; they press harder and harder upon the energies and virtue of a people; and the last steps only are alarmingly hurried and irregular. A republic without industry, economy, and integrity, is Samson shorn of his locks. A luxurious and idle republic! Look at the phrase! - The words were never made to be married together; every body sees it would be death to one of them.

HOW MUCH WEALTH should we acquire? According to Seneca, our financial goal should be to acquire “an amount that does not descend to poverty, and yet is not far removed from poverty.” We should, he says, learn to restrain luxury, cultivate frugality, and “view poverty with unprejudiced eyes.

Cooking Rice If you have a rice cooker it is simply two parts water to one part rice (white or brown). If you have no rice cooker then add to a pot and cover, simmer on low for around 20 minutes for white rice and 40 minutes for brown. I like to add chicken bouillon to flavor my rice. Large

The purity of unison singing, unaffected by alien motives of musical techniques, the clarity, unspoiled by the attempt to give musical art an autonomy of its own apart from the words, the simplicity and frugality, the humaneness and warmth of this way of singing is the essence of all congregational singing. This,

homeschool and I know that is a big choice. I find it so much easier and affordable in so many ways. I don't have to pack lunches, drive every day, stick to the school’s schedule, or worry about the bullying. We tried a public charter school in this town and it was a good school, but my son didn't fit in well with his grade.

Although people often believe that happiness is just one more purchase away, the truth is that the more things one accumulates, then the more baggage they must carry each day of their life. If you are tired of living a lifestyle based upon the acquisition of material belongings, then here are the benefits you will enjoy by switching to minimalism.

There is a secret key to nurturing your health. This key is an essential secret transmission that any person aiming to take good care of himself must understand and observe. The secret is in the single word decrease. Decrease means to reduce all of your ten thousand affairs and avoid increasing them. Be frugal in everything or, in other words, decrease your desires

Lord Macaulay, ready as ever with a flush of gorgeous hyperbole, evokes the circumstances of the Grub Street authors: Sometimes blazing in gold-laced hats and waistcoats; sometimes lying in bed because their coats had gone to pieces, or wearing paper cravats because their linen was in pawn; sometimes drinking champagne and Tokay with Betty Careless; sometimes standing at the window of an eating-house in Porridge Island, to snuff up the scent of what they could not afford to taste; they knew luxury; they knew beggary; but they never knew comfort. He goes on, ‘They looked on a regular and frugal life with the same aversion which an old gypsy or a Mohawk hunter feels for a stationary abode … They were as untameable, as much wedded to their desolate freedom, as the wild ass.

As Franklin repeatedly stressed in his letters to his son, America should not replicate the rigid ruling hierarchies of the Old World, the aristocratic structures and feudal social orders based on birth rather than merit. Instead, its strength would be its creation of a proud middling people, a class of frugal and industrious shopkeepers and tradesmen who were assertive of their rights and proud of their status.

How strange is the lot of us mortals! Each of us is here for a brief sojourn; for what purpose he knows not, though he sometimes thinks he senses it. But without deeper reflection one knows from daily life that one exists for other people—first of all for those upon whose smiles and well-being our own happiness is wholly dependent, and then for the many, unknown to us, to whose destinies we are bound by the ties of sympathy. A hundred times every day I remind myself that my inner and outer life are based on the labors of other men, living and dead, and that I must exert myself in order to give in the same measure as I have received and am still receiving. I am strongly drawn to a frugal life and am often oppressively aware that I am engrossing an undue amount of the labor of my fellow-men. I regard class distinctions as unjustified and, in the last resort, based on force. I also believe that a simple and unassuming life is good for everybody, physically and mentally.

There’s a word in Spanish that encompasses all this: aprovechar. It means to use something wisely—be it a sunny day at the beach or leftovers made into a delicious new meal. It’s getting full value from life, enjoying all the good that each moment and each thing has to offer. You can aprovecha a simple meal, a bowl of ripe strawberries, or a cruise in the Bahamas. There’s nothing miserly about aprovechar; it’s a succulent word, full of sunlight and flavor. If only frugal sounded so sweet.

Living frugally even when you can afford to live luxurious will not only help you to save money. It will also help you to realize what is truly important in life. The secret that Warren Buffett knows is that money truly cannot buy you happiness. It can buy you a sense of security and it can open many doors for you. However, happiness comes from being engaged in fulfilling work; from strengthening your relationships with those who are most important to you; from doing those things that make you happy.

1. It is necessary for me to be extremely frugal for some time, till I have paid what I owe. 2. To endeavor to speak truth in every instance; to give nobody expectations that are not likely to be answered, but aim at sincerity in every word and action—the most amiable excellence in a rational being. 3. To apply myself industriously to whatever business I take in hand, and not divert my mind from my business by any foolish project of suddenly growing rich; for industry and patience are the surest means of plenty.

Perhaps you have difficulty receiving the rich mercy of God in Christ not because of what others have done to you but because of what you’ve done to torpedo your life, maybe through one big, stupid decision or maybe through ten thousand little ones. You have squandered his mercy, and you know it. To you I say, do you know what Jesus does with those who squander his mercy? He pours out more mercy. God is rich in mercy. That’s the whole point. Whether we have been sinned against or have sinned ourselves into misery, the Bible says God is not tightfisted with mercy but openhanded, not frugal but lavish, not poor but rich.

If your pre-Frugal Hedonism socialising revolved mostly around eating out, bars, and movies, it’s time to seed your social life with a whole new crop of cheap thrills. Bring people wild berry picking with you! Invite them along to catch a train to the beach for a day. Hold a story-telling night. Play ultimate Frisbee, or chess. Take a long ramble with a friend and a dog – maybe make a date to do it weekly. Invite people round for casual dinners, lunches, breakfast and picnics. Offer to ask someone you know for help with taking up the cuffs on a pair of pants, an IT problem, or a trombone lesson. Then eat lunch together.

Once it was finally realized that the desire of ordinary people to buy such consumer goods, and not their poverty or frugality as used to be thought, was the principal source of their industriousness and their productivity, then the fear of “luxury” that had bedeviled the eighteenth century died away. It no longer made any sense to say, as John Adams archaically said in 1814, that “human nature, in no form of it, ever could bear Prosperity.” Prosperity was now thought to be good for people; it was their “desire of gain, beyond the supply of the mere necessities of life,” that stimulated enterprise and created this prosperity.

Frugal and industrious, with a network of Junto members to steer business his way, Franklin was doing modestly well as one of three printers in a town that would naturally have supported only two. But he had learned from his apprentice days in Boston that true success would come if he had not only a printing operation but also his own content and distribution network. His competitor Andrew Bradford published the town’s only newspaper, which was paltry but profitable, and that helped Bradford’s printing business by giving him clout with the merchants and politicians. He also was the postmaster, which gave him some control over what papers got distributed plus first access to news from afar.

What we all have to avoid is the notion that we can buy our way out of our problems. Instead, the goal is to reduce our costs by extreme frugality. This is psychologically difficult because if there is one great certain confidence in American society it is this: you can buy your way out of almost anything. Other than a few things that will land you in jail even if you are rich, we tend to look for solutions that involve buying things. Having trouble with your marriage? Take a vacation. Pay a counsellor. Don't want to eat pesticides? Buy organic food! Indebted? Buy a book about how to get out. Worried about Peak Oil? Look at all the things there are to buy. Got a crosscut saw and a year's supply of dry milk yet? Don't want to give up driving and flying? We'll sell you some nice carbon offsets.

2. Planning is important, but the most important part of every plan is to plan on the plan not going according to plan. What’s the saying? You plan, God laughs. Financial and investment planning are critical, because they let you know whether your current actions are within the realm of reasonable. But few plans of any kind survive their first encounter with the real world. If you’re projecting your income, savings rate, and market returns over the next 20 years, think about all the big stuff that’s happened in the last 20 years that no one could have foreseen: September 11th, a housing boom and bust that caused nearly 10 million Americans to lose their homes, a financial crisis that caused almost nine million to lose their jobs, a record-breaking stock-market rally that ensued, and a coronavirus that shakes the world as I write this. A plan is only useful if it can survive reality. And a future filled with unknowns is everyone’s reality. A good plan doesn’t pretend this weren’t true; it embraces it and emphasizes room for error. The more you need specific elements of a plan to be true, the more fragile your financial life becomes. If there’s enough room for error in your savings rate that you can say, “It’d be great if the market returns 8% a year over the next 30 years, but if it only does 4% a year I’ll still be OK,” the more valuable your plan becomes. Many bets fail not because they were wrong, but because they were mostly right in a situation that required things to be exactly right. Room for error—often called margin of safety—is one of the most underappreciated forces in finance. It comes in many forms: A frugal budget, flexible thinking, and a loose timeline—anything that lets you live happily with a range of outcomes. It’s different from being conservative. Conservative is avoiding a certain level of risk. Margin of safety is raising the odds of success at a given level of risk by increasing your chances of survival. Its magic is that the higher your margin of safety, the smaller your edge needs to be to have a favorable outcome.

It is a common sentence that Knowledge is power; but who hath duly Considered or set forth the power of Ignorance? Knowledge slowly builds up what Ignorance in an hour pulls down. Knowledge, through patient and frugal centuries, enlarges discovery and makes record of it; Ignorance, wanting its day’s dinner, lights a fire with the record, and gives a flavor to its one roast with the burned souls of many generations. Knowledge, instructing the sense, refining and multiplying needs, transforms itself into skill and makes life various with a new six days’ work; comes Ignorance drunk on the seventh, with a firkin of oil and a match and an easy “Let there not be,” and the many-colored creation is shriveled up in blackness. Of a truth, Knowledge is power, but it is a power reined by scruple, having a conscience of what must be and what may be; whereas Ignorance is a blind giant who, let him but wax unbound, would make it a sport to seize the pillars that hold up the long-wrought fabric of human good, and turn all the places of joy dark as a buried Babylon.

We know that these clashes with Asia and Jewry are necessary for evolution. They give the cue for the European Continent to unite. These clashes are the only evolu-tionary possibility which will enable us one day, now that Fate has given us the Fuehrer Adolf Hitler, to create the Germanic Reich. They are the necessary condition, for our race, and our blood to create for itself and put under cultivation, in the years of peace, (during which we must live and work austerely, frugally and like Spartans), that settlement area in which new blood can breed, as in a botanical garden so to speak. Only by this means can the Continent become a Germanic Continent, capable of daring to embark, in one or two or three or five or ten generations, on the conflict with this Continent of Asia which spews out hordes of humanity. Perhaps we shall also have to hold in check other coloured peoples who will soon be in their certain prime, and thus preserve the world, which is the world of our blood, of our children and of our grandchildren. Now it is just this world we like the best, the Germanic world, the world of Nordic life. We know that this conflict with the advancing pressure from Asia, with the 200 million Russians, is necessary.

What did Kiyoaki mean by his question? If one were forced to hazard a guess, it would be that he was trying to say that he had no interest in anything at all. He thought of himself as a thorn, a small, poisonous thorn jabbed into the workmanlike hand of his family. And this was his fate simply because he had acquired little elegance. A mere fifty years before, the Matsugaes had been a sturdy, upright samurai family, no more, eking out a frugal existence in the provinces. But in a brief span of time, their fortunes had soared. By Kiyoake’s time, the first traces of refinement were threatening to take hold on a family that, unlike the court of nobility, had enjoyed centuries of immunity to the virus of elegance. And Kiyoake, like an ant that senses the approaching flood, was experiencing the first intimations of his family’s rapid collapse. His elegance was the thorn. And he was well aware that his aversion to coarseness, his delight in refinement, were futile; he was a plant without roots. Without meaning to undermine his family, without wanting to violate its traditions, he was condemned to do so by his very nature. And this poison would stunt his own life as it destroyed his family. The handsome young man felt that this futility typified his existence. (p13.)

When corporate security squads were sent on punitive raids, they were told not to waste ammunition—one bullet, one kill. They were not supposed to use company ammunition hunting big game for sport. As proof of their frugality, they were expected to bring back one severed human hand for every bullet expended.4 One eyewitness described soldiers returning from a raid: On the bow of the canoe is a pole, and a bundle of something on it. These are the hands (right hands) of sixteen warriors they have slain. “Warriors?” Don’t you see among them the hands of little children and girls? I have seen them. I have seen where the trophy has been cut off, while the poor heart beat strongly enough to shoot the blood from the cut arteries at a distance of fully four feet.5 Severed hands became a kind of currency—proof that orders were being obeyed. A basket of smoked hands covered any shortfall in production, and if there was no rubber to be had, the Free State’s security forces, the Force Publique, would go out to collect a quota of hands instead. Natives quickly learned that willingly sacrificing a hand might save their life. And not just hands. After one commander grumbled that his men were shooting only women and children, his soldiers returned from the next raid with a basket of penises.

In the past two decades, especially, scholars and biographers have given emphasis to a pattern of hypocrisy and duplicity in the president’s life and career. Affecting the modesty and frugality of a simple country farmer, Jefferson’s private tastes ran to fine food, fine wines, fine homes, and fine horses. He criticized government waste, overspending, and public debt, but his profligate spending habits kept him buried under a mountain of personal debt all his adult life. He was enthralled by mechanical contrivances and innovations, but an enemy of industrialization. He denounced financial speculators while speculating aggressively in real estate. Deploring the smear tactics that were so pervasive in the 1790s, he arranged to have his political adversaries smeared. He declared that “If I could not go to heaven but with a party, I would not go there at all,” but he was the first acknowledged leader of a major American political party. Jefferson was his country’s greatest spokesman for liberty—swearing “eternal hostility to every form of tyranny over the minds of men”—and also the deeded owner of more than two hundred men, women and children, some of whom were his blood relations. As Dr. Samuel Johnson had asked: “How is it that we hear the loudest yelps for liberty among the drivers of negroes?

With regard to profusion, the principle which prompts to expense is the passion for present enjoyment; which, though sometimes violent and very difficult to restrained, is in general only momentary and occasional. But the principle which prompts to save, the desire of bettering our condition; a desire which though generally calm and dispassionate, comes with us from the womb, and never leaves us till we go into the grave. In the whole interval which separates those two moments, the is scarce, perhaps, a single instance, in which any man is so perfectly and completely satisfied with his situation, as to be without any wish of alteration or improvement of any kind. An augmentation of fortune is the means by which the greater part of men propose and with to better their condition. It is the means of the most vulgar the most obvious; and the most likely way of augmenting their fortune, is to save and accumulate some part of what the acquire, either regularly and annually, or upon some extraordinary occasion. Though the principle of expense, therefore, prevails in almost all men upon some occasions, and in some men upon all occasions; yet the greater part of men, taking the whole course of their life at an average, the principle of frugality seems not only to predominate, but to predominate vert greatly.

The historian Michael Walzer has argued that modern revolution was a task for the kind of ascetic, single-minded, self-denying personality that Calvinism sought to inculcate, and certainly some of the successful revolutionaries of the West would seem to fill the bill. As we have seen, the English revolutionary leader Oliver Cromwell, a Calvinist himself, railed perpetually against the festive inclinations of his troops. The Jacobin leader Robespierre despised disorderly gatherings, including “any group in which there is a tumult”—a hard thing to avoid during the French Revolution, one might think.73 His fellow revolutionary Louis de Saint-Just described the ideal “revolutionary man” in terms that would have been acceptable to any Puritan: “inflexible, but sensible; he is frugal; he is simple … honorable, he is sober, but not mawkish.”74 Lenin inveighed against “slovenliness … carelessness, untidiness, unpunctuality” as well as “dissoluteness in sexual life,”75 seeing himself as a “manager” and “controller” as well as a leader.76 For men like Robespierre and Lenin, the central revolutionary rite was the meeting—experienced in a sitting position, requiring no form of participation other than an occasional speech, and conducted according to strict rules of procedure. Dancing, singing, trances—these could only be distractions from the weighty business at hand.

It is a common sentence that Knowledge is power, but who hath duly considered or set forth the power of Ignorance? Knowledge slowly builds up what Ignorance in an hour pulls down. Knowledge, through patient and frugal centuries, enlarges discovery and makes record of it; Ignorance, wanting its day's dinner, lights a fire with the record, and gives a flavour to its one roast with the burnt souls of many generations. Knowledge, instructing the sense, refining and multiplying needs, transforms itself into skill and makes life various with a new six days' work; comes Ignorance drunk on the seventh, with a firkin of oil and a match and an easy 'Let there not be' - and the many-coloured creation is shrivelled up in blackness. Of a truth, Knowledge is power, but it is a power reined by scruple, having a conscience of what must be and what may be; whereas Ignorance is a blind giant who, let him by wax unbound, would make it a sport to seize the pillars that hold up the long-wrought fabric of human good, and turn all the places of joy dark as a buried Babylon. And looking at life parcel-wise, in the growth of a single lot, who having a practiced vision may not see that Ignorance of the true bond between events, and false conceit of means whereby sequences may be compelled - like that falsity of eyesight which overlooks the gradations of distance, seeing that which is afar off as if it were within a step or a grasp - precipitates the mistaken soul on destruction?

It is a common sentence that Knowledge is power; but who hath duly Considered or set forth the power of Ignorance? Knowledge slowly builds up what Ignorance in an hour pulls down. Knowledge, through patient and frugal centuries, enlarges discovery and makes record of it; Ignorance, wanting its day's dinner, lights a fire with the record, and gives a flavor to its one roast with the burned souls of many generations. Knowledge, instructing the sense, refining and multiplying needs, transforms itself into skill and makes life various with a new six days' work; comes Ignorance drunk on the seventh, with a firkin of oil and a match and an easy ‘Let there not be,’ and the many-colored creation is shriveled up in blackness. Of a truth, Knowledge is power, but it is a power reined by scruple, having a conscience of what must be and what may be; whereas Ignorance is a blind giant who, let him but wax unbound, would make it a sport to seize the pillars that hold up the long-wrought fabric of human good, and turn all the places of joy dark as a buried Babylon. And looking at life parcel-wise, in the growth of a single lot, who having a practiced vision may not see that ignorance of the true bond between events, and false conceit of means whereby sequences may be compelled - like that falsity of eyesight which overlooks the gradations of distance, seeing that which is afar off as if it were within a step or a grasp - precipitates the mistaken soul on destruction?

The aim and substance of spiritual life is not fasting, prayer, hymn singing, frugal living, and so forth. Rather, it is the effective and full enjoyment of active love of God and humankind in all the daily rounds of normal existence where we are placed.

LIVING CHEAPLY Living cheaply means adopting a lifestyle that requires relatively little money and uses relatively few resources. One point on which most frugal sages are agreed is that such a lifestyle is not difficult to achieve, since the necessities of life are few and easily obtained. What are these bare necessities? Strictly speaking, they consist of nothing more than food and drink adequate for survival and protection from the elements in the form of basic clothing and shelter. But one might also throw in a few tools and implements to be used in the securing of these necessities, along with some companions in deference to Epicurus’s claim that friendship is indispensable to human happiness.

A strict regimen is, of course, a noteworthy feature of life in a monastery, where it helps serve the general purpose of allowing the monks to focus their minds on what they believe matters most. No mental energy is expended on deliberations about what to wear, what to eat, where to go, what to do, or when to do it. The benefits can be significant, and go beyond just clearing one’s day of distractions. As recent research in psychology suggests, the stress of making decisions, even small ones, can drain our willpower, while putting things on autopilot helps conserve it.

But philosophy has always been conceived more broadly than this. From the beginning, it has also included a general reflection on life, and this reflection does not have to be terribly complicated or use lots of specialized terminology. This is the sense in which figures like Seneca, Marcus Aurelius, More, Montaigne, Rousseau, Voltaire, Johnson, Emerson, or Thoreau can legitimately be called philosophers

When it comes to money management, most people live like Gollum in The Lord of the Rings. They cower in a shabby trailer, shrilling about “my precious” and how it must be guarded with dear life. Such is the existence of someone consumed by the frugality scam—the belief that obsessive expense reduction, penny-pinching, and experiential deprivation will someday pay off in the opposite: rich life experiences, freedom, and abundance. The frugality scam is like chopping off your head and bragging you’ll never suffer migraines again.

The key idea here, which Epicurus takes from Plato, is to bring our desires under control. Unhappiness results when people become too invested in satisfying nonnecessary desires, especially when, as so often happens, such desires become insatiable. For “nothing satisfies the man who is not satisfied with a little.”23 Exactly how and why desires become insatiable is an interesting question. In How Much Is Enough? Robert and Edward Skidelsky hypothesize that a proclivity to always want more is rooted in human nature since it is natural to be always comparing ourselves with others, and we do this by reference to various objects of desire—for instance, wealth, income, power, or honors. In premodern societies this tendency is kept in check by religion and traditional mores. These provide a concept of the good life that sets limits to how much of anything it makes sense for a person to want. But capitalism, they argue, “has inflamed our innate tendency to insatiability by releasing it from the bounds of custom and religion within which it was formerly confined.”24 It has done this in several ways: through advertising; by encouraging everyone, not just the better off, to compete for status through buying stuff; by pushing an ideology that applauds incessant striving for more; and by “monetizing” the economy—that is, translating the value of everything into how much it yields or will sell for—a shift that encourages people to want money for its own sake.

The last observation leads to a further reason why we find it hard today to be content with Epicurus’s bare necessities: we now need more in order to sustain our self-respect. This matters because self-respect is, by common consent, a necessary condition of happiness. In A Theory of Justice the political philosopher John Rawls makes it one of his “primary goods”—that is, one of the things that every rational person can be assumed to want, whatever his or her life plan might be. Rawls in fact suggests that self-respect may be the most important primary good, for without it individuals lose a sense of their own moral worth and are liable to feelings of shame.32

Among philosophers, however, the identification of the good life with a life of mental and emotional tranquillity is almost a commonplace.

The best-known poem of More’s contemporary Henry Howard (who, like More, met his end on Henry VIII’s scaffold) is “The Means to Attain a Happy Life,” which praises whatever produces “the quiet mind” as the key to happiness: The equal friend, no grudge, no strife; ​No charge of rule, nor governance; Without disease, the healthful life; ​The household of continuance; The mean diet, no delicate fare; ​True wisdom join’d with simpleness; The night discharged of all care, ​Where wine the wit may not impress.35

At his trial, recounted in Plato’s Apology, Socrates calls attention to his poverty as evidence of his honesty; and although this argument failed to impress the jury, Plato evidently viewed the simplicity of his teacher’s life as underscoring his emphasis on the importance of virtue above all other things.

Schopenhauer offered this analysis of extravagance: The source of the deplorable extravagance, whereby many a son of a wealthy family entering life with a large patrimony often gets through it in an incredibly short time, is really none other than the boredom that springs from the poorness and emptiness of his mind. . . . [a vain endeavor] to make his external wealth compensate for his internal poverty by trying to obtain everything from without.

Others have argued that moral virtue in and by itself will naturally bring happiness in its train. Plato, for instance, argues that the moral integrity of the virtuous individual constitutes a sort of inner harmony, which he contrasts with the disharmony exhibited by the wicked. Since a person cannot fail, at some level, to experience this internal condition, the virtuous will be fundamentally content, while those who lack virtue will be unavoidably dissatisfied. Plato’s conclusion is endorsed by most of the classical thinkers who came after him. The Stoics in particular insistently emphasize the supreme importance of moral virtue over all other good things. Thus Marcus Aurelius, echoing Socrates, insists that the only real harm one can ever suffer is harm to one’s character,1 while Seneca asserts that “virtue per se is sufficient for a happy life.”2 Hard-bitten cynics may think it easy to dismiss all this as a kind of wishful thinking. But in fact this view—that good people should nearly always be considered more fortunate than those who lack the moral virtues—is very plausible. Compare two people: Jill, who genuinely feels pleasure at a colleague’s success, and Jane, who feels intense pleasure at a colleague’s failure. Who would you prefer to be? Most of us will of course opt to be Jill. An obvious reason for this is that we view her as the nicer person. But what if we put aside moral considerations? We grant that Jill is the more admirable person, but who do we think it is pleasanter to be? Plato’s thinking suggests that Jill’s condition is also the more enviable. One obvious reason is that, being a nicer person, she is likely to have more friends, to have better friends, to be more confident of their affection, and to enjoy relationships not sullied by resentment. But a subtler reason, not so easy to articulate, is that Jill’s generous-spirited pleasure in another person’s good fortune is superior to—and not just in moral terms—the mean-spirited enjoyment of a colleague’s failure. Of course, it is not easy to abstract this sense of nonmoral superiority from its moral trappings. It is not a matter of the intensity or duration of the pleasure. But it is perhaps captured fairly well by Plato’s metaphor of inner harmony, a metaphor that extends beyond any particular moment of pleasure to take in the person’s total experience. Self-centered, cruel, mean-spirited individuals are never at ease with—in harmony with—themselves or the world, which is why they can never achieve lasting contentment. Generous spirits, by contrast, experience less conflict between what they in fact feel and what at least some part of them thinks they should feel; furthermore, there is less disharmony between what they experience as their inner reality and the way they present themselves to the world.

But the fundamental meaning of leisure, a notion that goes back to the ancient Greeks, is time in which one is free to choose what one does, free from having to do work that is a chore, a mere means to an end. For Aristotle, leisure in this sense is a precondition of the good life, since it is obvious that freely chosen activities engaged in for their own sake—for instance, study, sport, or conversation—are more enjoyable and fulfilling than work we undertake out of necessity or simply to secure something else, such as a paycheck.

Very often, of course, these critics of work and champions of leisure are themselves highly productive individuals. You don’t produce an epic like Wordsworth’s The Prelude or win the Nobel Prize for literature, as Russell did, or crank out a shelf load of books after the fashion of Lafargue or Botton, without working hard. But this paradox is only apparent. What they criticize is work that one is forced to do; their own “work” is simply the worthwhile and fulfilling activity to which they devote their leisure time. Lafargue and his ilk do not insist that everyone use their leisure productively; like Baudelaire, they see loafing as a valid way of living. But others are more judgmental. Schopenhauer, for instance, is fulsome in his praise of leisure, seeing it as one of life’s greatest goods since it allows a person “to exercise his pre-eminent quality, whatever it is,” and doing this constitutes happiness. Yet he is scathing about “mere idlers” and “contemptible loafers” who have material wealth enough to be leisured but insufficient mental resources to use their free time well; instead of achieving happiness, he sneers, this type will simply be bored.12

How is simple living thought to be edifying? In various ways. Practicing frugality fosters prudence, temperance, and self-control. The need to work produces a strong work ethic (whereas “idle hands are the devil’s tools”). Doing things for yourself leads to self-sufficiency and a proper pride in your independence as opposed to the false pride of looking down on those who serve your needs. While luxury makes one soft, living closer to the bone makes one physically and mentally tougher, better able to cope with adversity and stronger in a crisis. And a modest, simple lifestyle will naturally be mirrored in character traits such as modesty, humility, and honesty, along with a corresponding absence of traits associated with high status such as pride, arrogance, and vanity. This last idea, that simplicity of life will produce simplicity of heart, is an assumption underlying a number of monastic orders, most notably the Franciscans. Perhaps no society was ever more committed to the edifying benefits of the simple lifestyle than the ancient Spartans.

Why praise simple living? The main reasons that have been given fall under four general headings: Moral reasons: living simply is inherently good, or it fosters certain virtues, or it fulfills social obligations. Prudential reasons: living simply leads to or promotes happiness (understood broadly as well-being, not narrowly as just feeling good). Aesthetic reasons: the simple life presents a more satisfying spectacle as an example of a human life well lived. Religious reasons: living simply is in accord with the divine will.