Generation Wealth Quotes

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Books are the treasured wealth of the world and the fit inheritance of generations and nations.
Henry David Thoreau (Walden)
While everyone cannot set aside enough money for generations to come, there is one thing, you can pass on, even if you have no money: a good name.
Idowu Koyenikan (Wealth for All: Living a Life of Success at the Edge of Your Ability)
As the expression goes, we spend our youth attaining wealth, and our wealth attaining youth.
Douglas Coupland (Generation X: Tales for an Accelerated Culture)
Our defeat was always implicit in the victory of others; our wealth has always generated our poverty by nourishing the prosperity of others - the empires and their native overseers. In the colonial and neocolonial alchemy, gold changes into scrap metal and food into poison.
Eduardo Galeano (Open Veins of Latin America: Five Centuries of the Pillage of a Continent)
Before this generation lose the wisdom, one advice - read books.
Amit Kalantri (Wealth of Words)
Books are the treasured wealth of the world and the fit inheritance of generations and nations. Books, the oldest and the best, stand naturally and rightfully on the shelves of every cottage. They have no cause of their own to plead, but while they enlighten and sustain the reader his common sense will not refuse them. Their authors are a natural and irresistible aristocracy in every society, and, more than kings or emperors, exert an influence on mankind.
Henry David Thoreau (Walden)
The purpose of our lives is to add value to the people of this generation and those that follow.
T. Harv Eker (Secrets of the Millionaire Mind: Mastering the Inner Game of Wealth)
In progressive societies the concentration[of wealth] may reach a point where the strength of number in the many poor rivals the strength of ability in the few rich; then the unstable equilibrium generates a critical situation, which history has diversely met by legislation redistributing wealth or by revolution distributing poverty.
Will Durant (The Lessons of History)
The most unlucky generation is the one which couldn't produce a hero to look upto.
Amit Kalantri (Wealth of Words)
Focusing is the great secret of power. If you want to use your full amount of focus, you must close down all other thought and direct your power of generating mental steam toward one outcome.
Stephen Richards (The Ultimate Focus Builder)
The reality is life is a single-player game. You’re born alone. You’re going to die alone. All of your interpretations are alone. All your memories are alone. You’re gone in three generations, and nobody cares. Before you showed up, nobody cared. It’s all single player.
Eric Jorgenson (The Almanack of Naval Ravikant: A Guide to Wealth and Happiness)
Most people will never become wealthy in one generation if they are married to people who are wasteful. A couple cannot accumulate wealth if one of its members is a hyperconsumer.
Thomas J. Stanley (The Millionaire Next Door: The Surprising Secrets of America's Wealthy)
From a business perspective, an asset is anything that generates consistent reliable cash flow/revenue. One of the core duties of business management is to nurture business assets to ensure that the business’s income continues and grows perpetually. Because ultimately, assets are what make a business a business.
Hendrith Vanlon Smith Jr (The Wealth Reference Guide: An American Classic)
That so many of us find it entirely plausible that a vast network of researchers and health officials and doctors worldwide would willfully harm children for money is evidence of what capitalism is really taking from us. Capitalism has already impoverished the working people who generate wealth for others. And capitalism has already impoverished us culturally, robbing unmarketable art of its value. But when we begin to see the pressures of capitalism as innate laws of human motivation, when we begin to believe that everyone is owned, then we are truly impoverished.
Eula Biss (On Immunity: An Inoculation)
Generations of human beings were transformed into machines in the relentless pursuit of material wealth: We lived to work.
Jeremy Rifkin (The The Third Industrial Revolution: How Lateral Power Is Transforming Energy, the Economy, and the World)
A man must always live by his work, and his wages must at least be sufficient to maintain him. They must even upon most occasions be somewhat more; otherwise it would be impossible for him to bring up a family, and the race of such workmen could not last beyond the first generation.
Adam Smith (An Inquiry into the Nature and Causes of the Wealth of Nations)
The single most powerful asset we all have is our mind. If it is trained well, it can create enormous wealth seemingly instantaneously. An untrained mind can also create extreme poverty that can crush a family for generations.
Robert T. Kiyosaki (Rich Dad, Poor Dad)
Mass imprisonment generates profits as it devours social wealth, and thus it tends to reproduce the very conditions that lead people to prison. There are thus real and often quite complicated connections between the deindustrialization of the economy—a process that reached its peak during the 1980s—and the rise of mass imprisonment, which also began to spiral during the Reagan-Bush era.
Angela Y. Davis (Are Prisons Obsolete?)
The prison has become a black hole into which the detritus of contemporary capitalism is deposited. Mass imprisonment generates profits as it devours social wealth, and thus it tends to reproduce the very conditions that lead people to prison. There are thus real and often quite complicated connections between the deindustrialization of the economy—a process that reached its peak during the 1980s—and the rise of mass imprisonment, which also began to spiral during the Reagan-Bush era. However, the demand for more prisons was represented to the public in simplistic terms. More prisons were needed because there was more crime. Yet many scholars have demonstrated that by the time the prison construction boom began, official crime statistics were already falling.
Angela Y. Davis (Are Prisons Obsolete? (Open Media Series))
For many generations…they obeyed the laws and loved the divine to which they were akin…they reckoned that qualities of character were far more important than their present prosperity. So they bore the burden of their wealth and possessions lightly, and did not let their high standard of living intoxicate them or make them lose their self-control… But when the divine element in them became weakened…and their human traits became predominant, they ceased to be able to carry their prosperity with moderation.
Plato (Timaeus)
Modern capitalism is a pro at two things: generating wealth and generating envy. Perhaps they go hand in hand; wanting to surpass your peers can be the fuel of hard work. But life isn’t any fun without a sense of enough. Happiness, as it’s said, is just results minus expectations.
Morgan Housel (The Psychology of Money: Timeless lessons on wealth, greed, and happiness)
Cowards say it can't be done, critics say it shouldn't have been done, creator say well done.
Amit Kalantri (Wealth of Words)
The problem with gross domestic product is the gross bit. There are no deductions involved: all economic activity is accounted as if it were of positive value. Social harm is added to, not subtracted from, social good. A train crash which generates £1bn worth of track repairs, medical bills and funeral costs is deemed by this measure as beneficial as an uninterrupted service which generates £1bn in ticket sales.
George Monbiot
It is our task in our time and in our generation to hand down undiminished to those who come after us, as was handed down to us by those who went before, the natural wealth and beauty which is ours.
John F. Kennedy
When you listen to your intuition and it sparks your creativity, that allows you to become energized to find your purpose. Your purpose cannot be manifested with dormant intuition—you have to reawaken active intuition to be in tune with your purpose. This is why active intuition is like an ignition: it generates that spark—the energy needed to channel holistic wealth.
Keisha Blair (Holistic Wealth: 32 Life Lessons to Help You Find Purpose, Prosperity, and Happiness)
Life for both sexes--and I looked at them, shouldering their way along the pavement--is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion as we are, it calls for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to oneself. By feeling that one has some innate superiority-- it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney-- for there is no end to the pathetic devices of the human imagination-- over other people.
Virginia Woolf (A Room of One's Own)
I sit on the steps in the heat of the sun and listen as one by one these car alarms extinguish themselves until once more only the muted roar of the city is audible, and the city, bathed in sunlight, once again resumes dreaming its collective dream. Cars roll down the city's roads, plants grow from its soil, wealth is generated in its rooms, hope is created and lost and recreated in the minds and souls of its inhabitants, and the city continues its dream and searches for those ideas that will make it strong.
Douglas Coupland (Shampoo Planet)
Anyaele Sam Chiyson Leadership Law of Legacy: Supreme leaders determine where generations are going and develop outstanding leaders they pass the baton to.
Anyaele Sam Chiyson (The Sagacity of Sage)
Possibly when the professor insisted a little too emphatically upon the inferiority of women, he was concerned not with their inferiority, but with his own superiority. That was what he was protecting rather hot-headedly and with too much emphasis, because it was a jewel to him of the rarest price. Life for both sexes—and I looked at them, shouldering their way along the pavement—is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion as we are, it rails for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to oneself. By feeling that one has some innate superiority—it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney—for there is no end to the pathetic devices of the human imagination—over other people.
Virginia Woolf (A Room of One's Own (Annotated))
What a peculiar civilisation this was: inordinately rich, yet inclined to accrue its wealth through the sale of some astonishingly small and only distantly meaningful things, a civilisation torn and unable sensibly to adjudicate between the worthwhile ends to which money might be put and the often morally trivial and destructive mechanisms of its generation.
Alain de Botton (The Pleasures and Sorrows of Work)
Your realm is an insane place. In Volaria, no-one goes hungry, slaves are no use when they starve. Those freeborn too lazy or lacking in intelligence to turn sufficient profit to feed themselves are made slaves so they can generate wealth for those deserving of freedom, and be fed in return. Here, your people are chained by their freedom, free to starve and beg from the rich. It's disgusting.
Anthony Ryan (Tower Lord (Raven's Shadow, #2))
At a certain level of wealth, you care more about things like the environment and what's going to happen to later generations than preserving your own money.
Robert Frank (Richistan)
Material wealth do not last forever, but that which probably lasts forever is the wealth of intelligence and creativity.
Michael Bassey Johnson
Invest your evaporating time and leave a legacy behind for future generations.
Sunday Adelaja (How To Become Great Through Time Conversion: Are you wasting time, spending time or investing time?)
This generation does not understand the wealth of time. No wonder there are only a few superstars and great men emerging from this generation.
Sunday Adelaja (How To Become Great Through Time Conversion: Are you wasting time, spending time or investing time?)
If you'd like to gain a new understanding of generational wealth, get into gardening.
Hendrith Vanlon Smith Jr, CEO of Mayflower-Plymouth
The baby boomer generation, my own, is content, if of the Left, to live out our remaining years upon the work and upon the entitlements created by our parents, and to entail the costs upon our children--to tax industry out of the country, to tax wealth away from its historical role and use as the funder of innovation.
David Mamet (The Secret Knowledge: On the Dismantling of American Culture)
Even a moment's reflection will help you see that the problem of using your time well is not a problem of the mind but of the heart. It will only yield to a change in the very way we feel about time. The value of time must change for us. And then the way we think about it will change, naturally and wisely. That change in feeling and in thinking is combined in the words of a prophet of God in this dispensation. It was Brigham Young, and the year was 1877, and he was speaking at April general conference. He wasn't talking about time or schedules or frustrations with too many demands upon us. Rather, he was trying to teach the members of the Church how to unite themselves in what was called the united order. The Saints were grappling with the question of how property should be distributed if they were to live the celestial law. In his usual direct style, he taught the people that they were having trouble finding solutions because they misunderstood the problem. Particularly, he told them they didn't understand either property or the distribution of wealth. Here is what he said: With regard to our property, as I have told you many times, the property which we inherit from our Heavenly Father is our time, and the power to choose in the disposition of the same. This is the real capital that is bequeathed unto us by our Heavenly Father; all the rest is what he may be pleased to add unto us. To direct, to counsel and to advise in the disposition of our time, pertains to our calling as God's servants, according to the wisdom which he has given and will continue to give unto us as we seek it. [JD 18:354] Time is the property we inherit from God, along with the power to choose what we will do with it. President Young calls the gift of life, which is time and the power to dispose of it, so great an inheritance that we should feel it is our capital. The early Yankee families in America taught their children and grandchildren some rules about an inheritance. They were always to invest the capital they inherited and live only on part of the earnings. One rule was "Never spend your capital." And those families had confidence the rule would be followed because of an attitude of responsibility toward those who would follow in later generations. It didn't always work, but the hope was that inherited wealth would be felt a trust so important that no descendent would put pleasure ahead of obligation to those who would follow. Now, I can see and hear Brigham Young, who was as flinty a New Englander as the Adams or the Cabots ever hoped to be, as if he were leaning over this pulpit tonight. He would say something like this, with a directness and power I wish I could approach: "Your inheritance is time. It is capital far more precious than any lands or stocks or houses you will ever get. Spend it foolishly, and you will bankrupt yourself and cheapen the inheritance of those that follow you. Invest it wisely, and you will bless generations to come. “A Child of Promise”, BYU Speeches, 4 May 1986
Henry B. Eyring
What we have created instead, as customers and employers and investors, is mountains of paper wealth so enormous that a handful of people in charge of them can take millions and billions for themselves without hurting anyone. Apparently. Many members of my generation are disappointed.
Kurt Vonnegut Jr. (Timequake)
A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look at thousands of working people displaced from their jobs with reduced incomes as a result of automation while the profits of the employers remain intact, and say: “This is not just.” It will look across the oceans and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing to prevent us from paying adequate wages to schoolteachers, social workers and other servants of the public to insure that we have the best available personnel in these positions which are charged with the responsibility of guiding our future generations. There is nothing but a lack of social vision to prevent us from paying an adequate wage to every American citizen whether he be a hospital worker, laundry worker, maid or day laborer. There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum—and livable—income for every American family. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from remolding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.
Martin Luther King Jr. (Where Do We Go from Here: Chaos or Community? (King Legacy))
The racism we are fighting today was originally conjured to justify working unfree Black people, often until death, to generate extravagant riches for ... all the ancillary white people ... who earned their living and built their wealth from that free Black labor.
Nikole Hannah-Jones (The 1619 Project: A New Origin Story)
Capitalism has already impoverished the working people who generate wealth for others. And capitalism has already impoverished us culturally, robbing unmarketable art of its value.
Eula Biss (On Immunity: An Inoculation)
Future generations will not fight over legacy. We'll leave them nothing.
Ljupka Cvetanova (The New Land)
It was realized that technology is the highest wealth generator in the shortest possible period if it is deployed in the right direction
A.P.J. Abdul Kalam (India 2020: A Vision for the New Millennium)
I count him braver who overcomes his desires, than him who conquers his enemies, for the hardest victory is the victory over self. ARISTOTLE
Robert G. Allen (Multiple Streams of Income: How to Generate a Lifetime of Unlimited Wealth!)
We are the new generation that will be raised up and will remain on high
Sunday Adelaja
Of course, a great deal of our onslaught on Mother Nature is not really lack of intelligence but a lack of compassion for future generations and the health of the planet: sheer selfish greed for short-term benefits to increase the wealth and power of individuals, corporations and governments. The rest is due to thoughtlessness, lack of education, and poverty. In other words, there seems to be a disconnect between our clever brain and our compassionate heart. True wisdom requires both thinking with our head and understanding with our heart.
Jane Goodall (The Book of Hope: A Survival Guide for Trying Times)
Historians start with Cleopatra and the pharaohs and comb through every year in human history ever since, looking in every corner of the world for evidence of extraordinary wealth, and almost 20 percent of the names they end up with come from a single generation in a single country.
Malcolm Gladwell (Outliers: The Story of Success)
..the family motto, after all, is 'To Have and To Hold'. We were always a warrior breed, but we don't fight solely for lands and material wealth. There's an understanding, drummed into all of us from our earliest years, that success-true success-means capturing and holding , something more. That something more is the future-to excel is very well, but one needs to excel and survive. To seize lands is well and good, but we want to hold them for all time. Which means creating and building a family-defending the family that is, and creating the next generation. Because it's the next generation that's our future. Without securing that future, material success is no real success at all.
Stephanie Laurens (Scandal's Bride (Cynster, #3))
We inherited a strong and flourishing country, and instead of making the investments - that is, the sacrifices - to maintain it, we chose to suck it dry and stick our children with the bill. If you want to see who is to blame for student debt, just look in the mirror. And if parents find themselves supporting kids beyond their college years, that is only, in the aggregate, a form of compensatory justice: the intergenerational transfer of wealth that should have been effected through taxation.
William Deresiewicz (Excellent Sheep: The Miseducation of the American Elite and the Way to a Meaningful Life)
Musk has talked about having more kids, and it’s on this subject that he delivers some controversial philosophizing vis-à-vis the creator of Beavis and Butt-head. “There’s this point that Mike Judge makes in Idiocracy, which is like smart people, you know, should at least sustain their numbers,” Musk said. “Like, if it’s a negative Darwinian vector, then obviously that’s not a good thing. It should be at least neutral. But if each successive generation of smart people has fewer kids, that’s probably bad, too. I mean, Europe, Japan, Russia, China are all headed for demographic implosion. And the fact of the matter is that basically the wealthier—basically wealth, education, and being secular are all indicative of low birth rate. They all correlate with low birth rate. I’m not saying like only smart people should have kids. I’m just saying that smart people should have kids as well. They should at least maintain—at least be a replacement rate. And the fact of the matter is that I notice that a lot of really smart women have zero or one kid. You’re like, ‘Wow, that’s probably not good.
Ashlee Vance (Elon Musk: Tesla, SpaceX, and the Quest for a Fantastic Future)
The great experiment. In democracy. The equality of rabble. In not much more than a generation they have come back to CLASS. As the French have done. What a tragic thing, that Revolution. Bloody George was a bloody fool. But no matter. The experiment doesn't work. Give them fifty years, and all that equality rot is gone. Here they have the same love of the land and of tradition, of the right form, of breeding, in their horses, their women. Of course slavery is a bit embarrassing, but that, of course, will go. But the point is they do it all exactly as we do in Europe. And the North does not. THAT'S what the war is really about. The North has those huge bloody cities and a thousand religions, and the only aristocracy is the aristocracy of wealth. The Northerner doesn't give a damn for tradition, or breeding, or the Old Country. He hates the Old Country. Odd. You very rarely hear a Southerner refer to "the Old Country". In that painted way a German does. Or an Italian. Well, of course, the South IS the Old Country. They haven't left Europe. They've merely transplanted it. And THAT'S what the war is about.
Michael Shaara (The Killer Angels (The Civil War Trilogy, #2))
For out of this modern civilization economic royalists carved new dynasties. New kingdoms were built upon concentration of control over material things. Through new uses of corporations, banks and securities, new machinery of industry and agriculture, of labor and capital—all undreamed of by the fathers—the whole structure of modern life was impressed into this royal service. There was no place among this royalty for our many thousands of small business men and merchants who sought to make a worthy use of the American system of initiative and profit. They were no more free than the worker or the farmer. Even honest and progressive-minded men of wealth, aware of their obligation to their generation, could never know just where they fitted into this dynastic scheme of things. It was natural and perhaps human that the privileged princes of these new economic dynasties, thirsting for power, reached out for control over Government itself. They created a new despotism and wrapped it in the robes of legal sanction. In its service new mercenaries sought to regiment the people, their labor, and their property.
Franklin D. Roosevelt (FDR: Selected Speeches of President Franklin D. Roosevelt)
The New Deal, as Franklin Delano Roosevelt said, saved capitalism. It was put in place because socialists were a strong and serious threat. The oligarchs understood that with the breakdown of capitalism—something I expect we will again witness in our lifetimes—there was a possibility of a socialist revolution. They did not want to lose their wealth and power. Roosevelt, writing to a friend in 1930, said there was “no question in my mind that it is time for the country to become fairly radical for at least one generation. History shows that where this occurs occasionally, nations are saved from revolution.”95 In other words, Roosevelt went to his fellow oligarchs and said, “Hand over some of your money or you will lose all your money in a revolution.” And they complied. That is how the government created fifteen million jobs, Social Security, unemployment benefits, and public works projects. The capitalists did not do this because the suffering of the masses moved them to pity. They did this because they were scared.
Chris Hedges (America: The Farewell Tour)
The main substantive achievement of neoliberalization, however, has been to redistribute, rather than to generate, wealth and income. …[T]his was achieved under the rubric of ‘accumulation by dispossession’. By this I mean the continuation and proliferation of accumulation practices which Marx had treated of as ‘primitive’ or ‘original’ during the rise of capitalism. These include the commodification and privatization of land and the forceful expulsion of peasant populations (compare the cases, described above, of Mexico and of China, where 70 million peasants are thought to have been displaced in recent times); conversion of various forms of property rights (common, collective, state, etc.) into exclusive private property rights (most spectacularly represented by China); suppression of rights to the commons; commodification of labour power and the suppression of alternative (indigenous) forms of production and consumption; colonial, neocolonial, and imperial processes of appropriation of assets (including natural resources); monetization of exchange and taxation, particularly of land; the slave trade (which continues particularly in the sex industry); and usury, the national debt and, most devastating of all, the use of the credit system as a radical means of accumulation by dispossession.
David Harvey (A Brief History of Neoliberalism)
The first generations of Comanches in captivity never really understood the concept of wealth, of private property. The central truth of their lives was the past, the dimming memory of the wild, ecstatic freedom of the plains, of the days when Comanche warriors in black buffalo headdresses rode unchallenged from Kansas to northern Mexico, of a world without property or boundaries. What Quanah had that the rest of his tribe in the later years did not was that most American of human traits: boundless optimism.
S.C. Gwynne (Empire of the Summer Moon: Quanah Parker and the Rise and Fall of the Comanches, the Most Powerful Indian Tribe in American History)
The question, then, is not about changing people; it's about reaching people. I'm not speaking simply of better information, a sharper and clearer factual presentation to disperse the thick fogs generated by today's spin machines. Of course, we always need stronger empirical arguments to back up our case. It would certainly help if at least as many people who believe, say, in a "literal devil" or that God sent George W. Bush to the White House also knew that the top 1 percent of households now have more wealth than the bottom 90 percent combined. Yes, people need more information than they get from the media conglomerates with their obsession for nonsense, violence and pap. And we need, as we keep hearing, "new ideas." But we are at an extraordinary moment. The conservative movement stands intellectually and morally bankrupt while Democrats talk about a "new direction" without convincing us they know the difference between a weather vane and a compass. The right story will set our course for a generation to come.
Bill Moyers
A great programmer, on a roll, could create a million dollars worth of wealth in a couple weeks. A mediocre programmer over the same period will generate zero or even neg- ative wealth (e.g. by introducing bugs). This is why so many of the best programmers are libertarians.
Paul Graham (Hackers & Painters: Big Ideas from the Computer Age)
Honor, justice and humanity call upon us to hold and to transmit to our posterity, that liberty, which we received from our ancestors. It is not our duty to leave wealth to our children; but it is our duty to leave liberty to them. No infamy, iniquity, or cruelty can exceed our own if we, born and educated in a country of freedom, entitled to its blessings and knowing their value, pusillanimously deserting the post assigned us by Divine Providence, surrender succeeding generations to a condition of wretchedness from which no human efforts, in all probability, will be sufficient to extricate them; the experience of all states mournfully demonstrating to us that when arbitrary power has been established over them, even the wisest and bravest nations that ever flourished have, in a few years, degenerated into abject and wretched vassals.
John Dickinson (A New Essay (by the Pennsylvanian Farmer) on the Constitutional Power of Great-Britain Over the Colonies in America: With the Resolves of the Commit)
I reply with my own bout of sarcasm, speaking in my best George Dubya voice. “Corporate America, driven by the power elite, a group so powerful they orchestrate wars in order to generate wealth—incomprehensible wealth. A group of people loyal to no country—whose interests know no borders—who manipulate all peoples and cultures equally, adhering to no government regulations. And as long as the people continue to elect dumb politicians like myself, it will be easy to maintain control. Just remember, America, fool me once, shame on…shame on you… Fool me, you can’t get fooled again.
Aaron B. Powell (Priority)
The season of the world before us will be like no other in the history of mankind. Satan has unleashed every evil, every scheme, every blatant, vile perversion ever known to man in any generation. Just as this is the dispensation of the fullness of times, so it is also the dispensation of the fullness of evil. We and our wives and husbands, our children, and our members must find safety. There is no safety in the world: wealth cannot provide it, enforcement agencies cannot assure it, membership in this Church alone cannot bring it. As the evil night darkens upon this generation, we must come to the temple for light and safety. In our temples we find quiet, sacred havens where the storm cannot penetrate to us. There are hosts of unseen sentinels watching over and guarding our temples. Angels attend every door. As it was in the days of Elisha, so it will be for us: “Those that be with us are more than they that be against us.” Before the Savior comes the world will darken. There will come a period of time where even the elect will lose hope if they do not come to the temples. The world will be so filled with evil that the righteous will only feel secure within these walls. The saints will come here not only to do vicarious work, but to find a haven of peace. They will long to bring their children here for safety’s sake. I believe we may well have living on the earth now or very soon the boy or babe who will be the prophet of the Church when the Savior comes. Those who will sit in the Quorum of Twelve Apostles are here. There are many in our homes and communities who will have apostolic callings. We must keep them clean, sweet and pure in an oh so wicked world. There will be greater hosts of unseen beings in the temple. Prophets of old as well as those in this dispensation will visit the temples. Those who attend will feel their strength and feel their companionship. We will not be alone in our temples. Our garments worn as instructed will clothe us in a manner as protective as temple walls. The covenants and ordinances will fill us with faith as a living fire. In a day of desolating sickness, scorched earth, barren wastes, sickening plagues, disease, destruction, and death, we as a people will rest in the shade of trees, we will drink from the cooling fountains. We will abide in places of refuge from the storm, we will mount up as on eagle’s wings, we will be lifted out of an insane and evil world. We will be as fair as the sun and clear as the moon. The Savior will come and will honor his people. Those who are spared and prepared will be a temple-loving people. They will know Him. They will cry out, “Blessed be the name of He that cometh in the name of the Lord; thou are my God and I will bless thee; thou are my God and I will exalt thee.” Our children will bow down at His feet and worship Him as the Lord of Lords, the King of Kings. They will bathe His feet with their tears and He will weep and bless them for having suffered through the greatest trials ever known to man. His bowels will be filled with compassion and His heart will swell wide as eternity and He will love them. He will bring peace that will last a thousand years and they will receive their reward to dwell with Him. Let us prepare them with faith to surmount every trial and every condition. We will do it in these holy, sacred temples. Come, come, oh come up to the temples of the Lord and abide in His presence.
Vaughn J. Featherstone
A restaurant can afford to serve the occasional burnt dinner. But in technology, you cook one thing and that's what everyone eats. So any difference between what people want and what you deliver is multiplied. You please or annoy customers wholesale. The closer you can get to what they want, the more wealth you generate.
Paul Graham (Hackers & Painters: Big Ideas from the Computer Age)
In progressive societies the concentration may reach a point where the strength of number in the many poor rivals the strength of ability in the few rich; then the unstable equilibrium generates a critical situation, which history has diversely met by legislation redistributing wealth or by revolution distributing poverty.
Will Durant (The Lessons of History)
We have a crisis of leadership in America because our overwhelming power and wealth, earned under earlier generations of leaders, made us complacent, and for too long we have been training leaders who only know how to keep the routine going. Who can answer questions, but don’t know how to ask them. Who can fulfill goals, but don’t know how to set them. Who think about how to get things done, but not whether they’re worth doing in the first place. What we have now are the greatest technocrats the world has ever seen, people who have been trained to be incredibly good at one specific thing, but who have no interest in anything beyond their area of exper­tise. What we don’t have are leaders. What we don’t have, in other words, are thinkers. People who can think for themselves. People who can formulate a new direction: for the country, for a corporation or a college, for the Army—a new way of doing things, a new way of looking at things. People, in other words, with vision.
William Deresiewicz
Among us English-speaking peoples especially do the praises of poverty need once more to be boldly sung. We have grown literally afraid to be poor. We despise any one who elects to be poor in order to simplify and save his inner life. If he does not join the general scramble and pant with the money-making street, we deem him spiritless and lacking in ambition. We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are or do and not by what we have, the right to fling away our life at any moment irresponsibly—the more athletic trim, in short, the moral fighting shape. When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion. It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There are thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman. Think of the strength which personal indifference to poverty would give us if we were devoted to unpopular causes. We need no longer hold our tongues or fear to vote the revolutionary or reformatory ticket. Our stocks might fall, our hopes of promotion vanish, our salaries stop, our club doors close in our faces; yet, while we lived, we would imperturbably bear witness to the spirit, and our example would help to set free our generation. The cause would need its funds, but we its servants would be potent in proportion as we personally were contented with our poverty. I recommend this matter to your serious pondering, for it is certain that the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.
William James (Varieties of Religious Experience, a Study in Human Nature)
an aristocracy come to power, convinced of its own disinterested quality, believing itself above both petty partisan interest and material greed. The suggestion that this also meant the holding and wielding of power was judged offensive by these same people, who preferred to view their role as service, though in fact this was typical of an era when many of the great rich families withdrew from the new restless grab for money of a modernizing America, and having already made their particular fortunes, turned to the public arena as a means of exercising power. They were viewed as reformers, though the reforms would be aimed more at the newer seekers of wealth than at those who already held it. (“First-generation millionaires,” Garry Wills wrote in Nixon Agonistes, “give us libraries, second-generation millionaires give us themselves.”)
David Halberstam (The Best and the Brightest)
. . . [A]ny history that deals with the efforts of the populace to defend itself from the abuses of wealth and tyranny is people's history . . . A people's history should be not only an account of popular struggle against oppression but an exposé of the anti-people's history that has prevailed among generations of mainstream historians. It should be a critical history about a people's oppressors, those who propagated an elitist ideology and a loathing of the common people that distorts the historical record down to this day.
Michael Parenti (The Assassination of Julius Caesar: A People's History of Ancient Rome)
Indeed I now think that the Indian and Chinese description of the afterlife, the system of the six lokas or realms of reality – the devas, asuras, humans, beasts, pretas, and inhabitants of hell – is in fact a metaphorical but precise description of this world and the inequalities that exist in it, with the devas sitting in luxury and judgment on the rest, the asuras fighting to keep the devas in their high position, the humans getting by as humans do, the beasts laboring as beasts do, the homeless preta suffering in fear at the edge of bell, and the inhabitants of hell enslaved to pure immiseration. My feeling is that until the number of whole lives is greater than the number of shattered lives, we remain stuck in some kind of prehistory, unworthy of humanity's great spirit. History as a story worth telling will only begin when the whole lives outnumber the wasted ones. That means we have many generation s to go before history begins. All the inequalities must end; all the surplus wealth must be equitably distributed. Until then we are still only some kind of gibbering monkey, and humanity, as we usually like to think of it, does not yet exist. To put it in religious terms, we are still indeed in the bardo, waiting to be born.
Kim Stanley Robinson (The Years of Rice and Salt)
Gandhi understood the civilization that emerged from the Industrial Revolution as a materialist worldview that placed wealth, comfort, and longevity as the highest human goods.
Roosevelt Montás (Rescuing Socrates: How the Great Books Changed My Life and Why They Matter for a New Generation)
Only money can speak a universal language that cannot be misinterpreted by anyone in our generation.
Mwanandeke Kindembo
Modern capitalism is a pro at two things: generating wealth and generating envy.
Morgan Housel (The Psychology of Money)
Nations with too many laws, endless regulations, just cannot grow or generate enough jobs. Wake up...
Ziad K. Abdelnour (Economic Warfare: Secrets of Wealth Creation in the Age of Welfare Politics)
Let us return to the idea that universities generate wealth and the growth of useful knowledge in society. There is a causal illusion here; time to bust it.
Nassim Nicholas Taleb (Antifragile: Things that Gain from Disorder)
You will need an evidence to show the world that you didn’t waste your time here on earth. Generations to come should benefit from the products of your time converted.
Sunday Adelaja (How To Become Great Through Time Conversion: Are you wasting time, spending time or investing time?)
In today's youth, morals and manners are replaced by money and mischiefs.
Amit Kalantri (Wealth of Words)
[In America] wealth circulates inconceivable rapidity, and experience shows that it is rare to find two succeeding generations in the full enjoyment of it.
Alexis de Tocqueville (Democracy in America)
Youth need coaches, not critics.
Amit Kalantri (Wealth of Words)
Don’t cause wealth loss to your generation! Life is too short to be little. You have an impact to make on your generation and the time to start was yesterday.
Nana Awere Damoah (I Speak of Ghana)
I WILL ENLARGE EACH PART OF YOUR LIFE I WILL BREAK off of your life any limitations and restrictions placed on your life by any evil spirit. I will enlarge each part of your life and will keep you from evil. My kingdom and government will increase in your life, and you will receive deliverance and enlargement for your life. I will let you increase exceedingly. You will increase in wisdom and stature and in strength. You will confound your adversaries as My grace and favor increase in your life. My Word will increase in your life, and the years of your life will be increased. You will flourish like a palm tree and grow like a cedar in Lebanon. They will take root in your house and will do well. They will be trees that stay healthy and fruitful to all your generations. ISAIAH 9:7; 60:4–5; ACTS 9:22; PSALM 92:12 Prayer Declaration Cast out my enemies, and enlarge my borders. Enlarge my heart so I can run the way of Your commandments. Enlarge my steps so I can receive Your wealth and prosperity. Let me increase in the knowledge of God, and let me increase and abound in love.
John Eckhardt (Daily Declarations for Spiritual Warfare: Biblical Principles to Defeat the Devil)
The real wealth of the Nation lies in the resources of the earth—soil, water, forests, minerals, and wildlife. To utilize them for present needs while insuring their preservation for future generations requires a delicately balanced and continuing program, based on the most extensive research. Their administration is not properly, and cannot be, a matter of politics.
Maria Popova (Figuring)
Amid sparkling creativity, spectacular innovation and unprecedented wealth, growing up in the West means for many a sense of alienation and a craving for intimacy, authenticity and hope.
Pete Greig (Red Moon Rising: How 24-7 Prayer Is Awakening a Generation)
Marxism criticizes the world’s dominant economic system, which allows people to amass as much wealth as they can and to spend it as they wish. Should we be surprised that this critique generates backlash? To acquire things and to use them selfishly is a big part of human nature. Technological advances—the new smartphone, the new app, the new car—make each new toy more enticing and addictive. Today technology, more than religion, has become the opium of the people. In developed and developing countries alike, people long to acquire more and consume more.
Philip Clayton (Organic Marxism: An Alternative to Capitalism and Ecological Catastrophe (Toward Ecological Civilization))
In a society that dreads old age and death, aging holds a special terror for those who fear dependence and whose' self-esteem requires the admiration usually reserved for youth, beauty, celebrity, or charm. The usual defenses against the ravages of age—identification with ethical or artistic values beyond one's immediate interests, intellectual curiosity, the consoling emotional warmth derived from happy relationships in the past—can do nothing for the narcissist. Unable to derive whatever com-fort comes from identification with historical continuity, he finds it impossible, on the contrary, "to accept the fact that a younger generation now possesses many of the previously cherished gratifications of beauty, wealth, power and, particularly, creativity. To be able to enjoy life in a process involving a growing identification with other people's happiness and achievements is tragically beyond the capacity of narcissistic personalities.
Christopher Lasch (The Culture of Narcissism: American Life in An Age of Diminishing Expectations)
More than 2,000 books are dedicated to how Warren Buffett built his fortune. Many of them are wonderful. But few pay enough attention to the simplest fact: Buffett’s fortune isn’t due to just being a good investor, but being a good investor since he was literally a child. As I write this Warren Buffett’s net worth is $84.5 billion. Of that, $84.2 billion was accumulated after his 50th birthday. $81.5 billion came after he qualified for Social Security, in his mid-60s. Warren Buffett is a phenomenal investor. But you miss a key point if you attach all of his success to investing acumen. The real key to his success is that he’s been a phenomenal investor for three quarters of a century. Had he started investing in his 30s and retired in his 60s, few people would have ever heard of him. Consider a little thought experiment. Buffett began serious investing when he was 10 years old. By the time he was 30 he had a net worth of $1 million, or $9.3 million adjusted for inflation.16 What if he was a more normal person, spending his teens and 20s exploring the world and finding his passion, and by age 30 his net worth was, say, $25,000? And let’s say he still went on to earn the extraordinary annual investment returns he’s been able to generate (22% annually), but quit investing and retired at age 60 to play golf and spend time with his grandkids. What would a rough estimate of his net worth be today? Not $84.5 billion. $11.9 million. 99.9% less than his actual net worth. Effectively all of Warren Buffett’s financial success can be tied to the financial base he built in his pubescent years and the longevity he maintained in his geriatric years. His skill is investing, but his secret is time. That’s how compounding works. Think of this another way. Buffett is the richest investor of all time. But he’s not actually the greatest—at least not when measured by average annual returns.
Morgan Housel (The Psychology of Money: Timeless lessons on wealth, greed, and happiness)
Those who amass wealth through wrong means not only become lesser humans in the course of amassing, but also essentially underscore that their next generations become even worse human beings.
Sandeep Sahajpal
The second mistake is the tacit assumption that first you go to school, and when you are done, you go get a job. This made sense when jobs and skills changed on a generational timescale, but it does not in today’s fast-moving labor markets. These two phases of life need to be strongly interleaved, or at least the opportunity for new skill acquisition must be explicit and omnipresent.
Jerry Kaplan (Humans Need Not Apply: A Guide to Wealth and Work in the Age of Artificial Intelligence)
Mrs. Gamely had gotten a letter through, inviting them to visit as soon as they could, and reporting that, in these years just before the millennium Lake of the Coheeries had had had hard winters--yes--but also extraordinary summers which had made the village overflow with natural wealth, "in the agrarian and lexicographical senses of the word. There is so much food, everywhere," her friend had written for her, "and so many new and wonderful words being generated, that the storehouses and closets are overflowing. We are tubflooded with neologisms, smoked fish, and fruit pies.
Mark Helprin (Winter's Tale)
I want to create a system that provides for all members of society, but one that also uses the wealth generated by AI to build a society that is more compassionate, loving, and ultimately human.
Kai-Fu Lee (AI Superpowers: China, Silicon Valley, and the New World Order)
Today’s generation is laughing at people who are suffering , poor and misfortune. You post your picture starving. They turn it into a meme. Then expect to be blessed with good health and wealth.
De philosopher DJ Kyos
Other things being equal, strong demographic growth tends to play an equalizing role because it decreases the importance of inherited wealth: every generation must in some sense construct itself.
Thomas Piketty (Capital in the Twenty-First Century)
We must grapple with [the] national ideology [of fascism] explicitly. We still hold to the words "the proletarian has no fatherland," because everything that could make a fatherland into a fatherland is extracted by capitalist exploitation, up to and including the very light of the sun. In spite of this, the proletariat is connected to the material and cultural wealth which is the product of many generations, and which it alone can transfer to coming generations. That is why the proletariat will create its fatherland through its own efforts, by constructing its government and constituting itself as a nation.
Clara Zetkin (Fighting Fascism: How to Struggle and How to Win)
But a progressive policy needs more than just a bigger break with the economic and moral assumptions of the past 30 years. It needs a return to the conviction that economic growth and the affluence it brings is a means and not an end. The end is what it does to the lives, life-chances and hopes of people. Look at London. Of course it matters to all of us that London's economy flourishes. But the test of the enormous wealth generated in patches of the capital is not that it contributed 20%-30% to Britain's GDP but how it affects the lives of the millions who live and work there. What kind of lives are available to them? Can they afford to live there? If they can't, it is not compensation that London is also a paradise for the ultra-rich. Can they get decently paid jobs or jobs at all? If they can't, don't brag about all those Michelin-starred restaurants and their self-dramatising chefs. Or schooling for children? Inadequate schools are not offset by the fact that London universities could field a football team of Nobel prize winners.
Eric J. Hobsbawm
How should we begin to make amends for raising a generation obsessed with the pursuit of material wealth and indifferent to so much else? Perhaps we might start by reminding ourselves and our children that it wasn’t always thus.
Tony Judt (Ill Fares The Land: A Treatise On Our Present Discontents)
Have you ever looked for the root of production? Take a look at an electric generator and dare tell yourself that it was created by the muscular effort of unthinking brutes. Try to grow a seed of wheat without the knowledge left to you by men who had to discover it for the first time. Try to obtain your food by means of nothing but physical motions--and you'll learn that man's mind is the root of all the goods produced and of all the wealth that has ever existed on earth.
Ayn Rand (Atlas Shrugged)
The more recent forms of state-sanctioned discrimination, along with denying pay to enslaved people over the course of generations, has led to a wealth gap in which white families currently have ten times the wealth of their black counterparts.
Isabel Wilkerson (Caste: The Origins of Our Discontents)
The “rising tide” theory rested on a notion of separate but equal class ladders. And so there was a class of black poor and an equivalent class of white poor, a black middle class and a white middle class, a black elite and a white elite. From this angle, the race problem was merely the result of too many blacks being found at the bottom of their ladder—too many who were poor and too few who were able to make their way to the next rung. If one could simply alter the distribution, the old problem of “race” could be solved. But any investigation into the actual details revealed that the ladders themselves were not equal—that to be a member of the “black race” in America had specific, quantifiable consequences. Not only did poor blacks tend to be much less likely to advance up their ladder, but those who did stood a much greater likelihood of tumbling back. That was because the middle-class rung of the black ladder lacked the financial stability enjoyed by the white ladder. Whites in the middle class often brought with them generational wealth—the home of a deceased parent, a modest inheritance, a gift from a favorite uncle. Blacks in the middle class often brought with them generational debt—an incarcerated father, an evicted niece, a mother forced to take in her sister’s kids. And these conditions, themselves, could not be separated out from the specific injury of racism, one that was not addressed by simply moving up a rung. Racism was not a singular one-dimensional vector but a pandemic, afflicting black communities at every level, regardless of what rung they occupied. From that point forward the case for reparations seemed obvious and the case against it thin. The sins of slavery did not stop with slavery. On the contrary, slavery was but the initial crime in a long tradition of crimes, of plunder even, that could be traced into the present day. And whereas a claim for reparations for slavery rested in the ancestral past, it was now clear that one could make a claim on behalf of those who were very much alive.
Ta-Nehisi Coates (We Were Eight Years in Power: An American Tragedy)
That is why an expiring form of money is crucial. Power passed from generation to generation in the abstract form of wealth leads to privilege and corruption. Money must not be hoarded for its own sake but must be continually employed for a fruitful purpose.
Chuck Palahniuk (Adjustment Day)
Ultimately this is not merely about dreary yet didactic statistics but, as Dr. Williams insisted, it is about morality. The devastating consequences of wealth redistribution, intergenerational thievery, massive federal spending, endless borrowing, and unimaginable debt accumulation on American society, and most particularly on the ruling generation and future generations, are a travesty. Stealing from the future does not establish the utopia promised by the statists. It is the rising generation’s grave moral failure.
Mark R. Levin (Plunder and Deceit: Big Government's Exploitation of Young People and the Future)
And just what do you think that would do to incentive?” “You mean fright about not getting enough to eat, about not being able to pay the doctor, about not being able to give your family nice clothes, a safe, cheerful, comfortable place to live, a decent education, and a few good times? You mean shame about not knowing where the Money River is?” “The what?” “The Money River, where the wealth of the nation flows. We were born on the banks of it—and so were most of the mediocre people we grew up with, went to private schools with, sailed and played tennis with. We can slurp from that mighty river to our hearts’ content. And we even take slurping lessons, so we can slurp more efficiently.” “Slurping lessons?” “From lawyers! From tax consultants! From customers’ men! We’re born close enough to the river to drown ourselves and the next ten generations in wealth, simply using dippers and buckets. But we still hire the experts to teach us the use of aqueducts, dams, reservoirs, siphons, bucket brigades, and the Archimedes’ screw. And our teachers in turn become rich, and their children become buyers of lessons in slurping.” “I wasn’t aware that I slurped.” Eliot was fleetingly heartless, for he was thinking angrily in the abstract. “Born slurpers never are. And they can’t imagine what the poor people are talking about when they say they hear somebody slurping. They don’t even know what it means when somebody mentions the Money River. When one of us claims that there is no such thing as the Money River I think to myself, ‘My gosh, but that’s a dishonest and tasteless thing to say.
Kurt Vonnegut Jr. (God Bless You, Mr. Rosewater)
Among this bewildering multiplicity of ideals which shall we choose? The answer is that we shall choose none. For it is clear that each one of these contradictory ideals is the fruit of particular social circumstances. To some extent, of course, this is true of every thought and aspiration that has ever been formulated. Some thoughts and aspirations, however, are manifestly less dependent on particular social circumstances than others. And here a significant fact emerges: all the ideals of human behaviour formulated by those who have been most successful in freeing themselves from the prejudices of their time and place are singularly alike. Liberation from prevailing conventions of thought, feeling and behaviour is accomplished most effectively by the practice of disinterested virtues and through direct insight into the real nature of ultimate reality. (Such insight is a gift, inherent in the individual; but, though inherent, it cannot manifest itself completely except where certain conditions are fulfilled. The principal pre-condition of insight is, precisely, the practice of disinterested virtues.) To some extent critical intellect is also a liberating force. But the way in which intellect is used depends upon the will. Where the will is not disinterested, the intellect tends to be used (outside the non-human fields of technology, science or pure mathematics) merely as an instrument for the rationalization of passion and prejudice, the justification of self-interest. That is why so few even of die acutest philosophers have succeeded in liberating themselves completely from the narrow prison of their age and country. It is seldom indeed that they achieve as much freedom as the mystics and the founders of religion. The most nearly free men have always been those who combined virtue with insight. Now, among these freest of human beings there has been, for the last eighty or ninety generations, substantial agreement in regard to the ideal individual. The enslaved have held up for admiration now this model of a man, now that; but at all times and in all places, the free have spoken with only one voice. It is difficult to find a single word that will adequately describe the ideal man of the free philosophers, the mystics, the founders of religions. 'Non-attached* is perhaps the best. The ideal man is the non-attached man. Non-attached to his bodily sensations and lusts. Non-attached to his craving for power and possessions. Non-attached to the objects of these various desires. Non-attached to his anger and hatred; non-attached to his exclusive loves. Non-attached to wealth, fame, social position. Non-attached even to science, art, speculation, philanthropy. Yes, non-attached even to these. For, like patriotism, in Nurse Cavel's phrase, 'they are not enough, Non-attachment to self and to what are called 'the things of this world' has always been associated in the teachings of the philosophers and the founders of religions with attachment to an ultimate reality greater and more significant than the self. Greater and more significant than even the best things that this world has to offer. Of the nature of this ultimate reality I shall speak in the last chapters of this book. All that I need do in this place is to point out that the ethic of non-attachment has always been correlated with cosmologies that affirm the existence of a spiritual reality underlying the phenomenal world and imparting to it whatever value or significance it possesses.
Aldous Huxley (Ends and Means)
It was between rival economic systems, each of which was aimed at generating its own men of property.”13 In fact, the Federalist ranks had plenty of self-made lawyers like Hamilton, while the Republicans were led by two men of immense inherited wealth: Jefferson and Madison. Moreover, the political culture of the slaveholding south was marked by much more troubling disparities of wealth and status than was that of the north, and the vast majority of abolitionist politicians came from the so-called aristocrats of the Federalist party.
Ron Chernow (Alexander Hamilton)
Growing up in stable, happy, and secure households may end up killing ambition, which leads to downward social mobility. The most extreme examples of this are found in aristocratic families, in which the amount of inherited wealth tends to decline with every generation.
Tomas Chamorro-Premuzic (Confidence: Overcoming Low Self-Esteem, Insecurity, and Self-Doubt)
Is it moral that, when millions of seniors are unable to afford the medicine they need, the top one-tenth of 1 percent owns as much wealth as the bottom 90 percent? Is it moral that, when we have the highest rates of childhood poverty of almost any major country in the world, the twenty wealthiest people in the country have more wealth than the bottom half of America—160 million people? Is it moral that, when our citizens are working longer hours for lower wages, 52 percent of all new income generated today is going to the top 1 percent?
Bernie Sanders (Our Revolution: A Future to Believe In)
American meritocracy has become precisely what it was invented to combat: a mechanism for the concentration and dynastic transmission of wealth, privilege, and caste across generations. A social and economic hierarchy with these comprehensive, dynastic, and self-referential qualities has a name: an aristocracy. And meritocracy does not dismantle but rather renovates aristocracy, fashioning a new caste order, contrived for a world in which wealth consists not in land or factories but rather in human capital, the free labor of skilled workers.
Daniel Markovits (The Meritocracy Trap: How America's Foundational Myth Feeds Inequality, Dismantles the Middle Class, and Devours the Elite)
The all-consuming selves we take for granted today are “merely empty receptacles of desire.” Infinitely plastic and decentered, the modern citizen of the republic of consumption lives on slippery terrain, journeying to nowhere in particular. So too, nothing could be more corrosive of the kinds of social sympathy and connectedness that constitute the emotional substructure of collective resistance and rebellion. Instead, consumer culture cultivates a politics of style and identity focused on the rights and inner psychic freedom of the individual, one not comfortable with an older ethos of social rather than individual liberation. On the contrary, it tends to infantilize, encouraging insatiable cravings for more and more novel forms of a faux self-expression. The individuality it promises is a kind of perpetual tease, nowadays generating, for example, an ever-expanding galaxy of internet apps leaving in their wake a residue of chronic anticipation. Hibernating inside this “material girl” quest for more stuff and self-improvement is a sacramental quest for transcendence, reveries of what might be, a “transubstantiation of goods, using products and gear to create a magical realm in which all is harmony, happiness, and contentment… in which their best and most admirable self will emerge at last.” The privatization of utopia! Still, what else is there?
Steve Fraser (The Age of Acquiescence: The Life and Death of American Resistance to Organized Wealth and Power)
Rich people don't elicit much sympathy. It is not about how to save, invest, spend, hide and give away money, but unmasking the true nature of money, how it works. Be the one to create the system that supports the kind of society we desire for ourselves and the future generation.
Prince Akwarandu
Young men and women are causing wealth loss to their generation because they are sitting on inert ideas, bottled-up potential energy and scratching the ground when they should be gliding the skies and perambulating with the stars. These people are so disillusioned they live life without any urgency.
Nana Awere Damoah (I Speak of Ghana)
In practice, people accumulate capital for all sorts of reasons: for instance, to increase future consumption (or to avoid a decrease in consumption after retirement), or to amass or preserve wealth for the next generation, or again to acquire the power, security, or prestige that often come with wealth.
Thomas Piketty (Capital in the Twenty-First Century)
A man must always live by his work, and his wages must at least be sufficient to maintain him. They must even upon most occasions be more; otherwise it would be impossible for him to bring up a family, and the race of such workmen could not last beyond the first generation. —Adam Smith, The Wealth of Nations1
Bruce Watson (Bread and Roses: Mills, Migrants, and the Struggle for the American Dream)
In the end the real wealth of the Hungarian Jewish community had not been packed in crates and boxes and loaded onto that train. What is the value to a daughter of a single pair of Sabbath candlesticks passed down from her mother and grandmother before her, generation behind generation, for a hundred, even a thousand, years? Beyond price, beyond measure. And what of ten thousand pairs of similar candlesticks, when all the grandmothers, mothers, and daughters are dead? No more than the smelted weight of the silver. The wealth of the Jews of Hungary, of all of Europe, was to be found not in the laden boxcars of the Gold Train but in the grandmothers and mothers and daughters themselves, in the doctors and lawyers, the grain dealers and psychiatrists, the writers and artists who had created a culture of sophistication, of intellectual and artistic achievement. And that wealth, everything of real value, was all but extinguished.
Ayelet Waldman (Love & Treasure)
Axiom: that illness isn’t productive. In itself, it generates no commodities and therefore no money. Although it’s an excuse for a lot of activity, all it really does moneywise is cause wealth to flow from the sick to the well. From patients to doctors, from clients to cure-peddlers. Money osmosis, you might call it.
Margaret Atwood (Oryx and Crake (MaddAddam, #1))
Those of us who imagine we have a big caste of permanently wealthy Americans are just much more wrong than we think. Even when generations manage to hold onto wealth, the gymnastics they must perform are risky and laborious, the failure rate is high, and the casualties can be enormous. (Exhibit A: the Hilton family.)
James Poulos (The Art of Being Free: How Alexis de Tocqueville Can Save Us from Ourselves)
My feeling is that until the number of whole lives is greater than the number of shattered lives, we remain stuck in some kind of prehistory, unworthy of humanity’s great spirit. History as a story worth telling will only begin when the whole lives outnumber the wasted ones. That means we have many generations to go before history begins. All the inequalities must end; all the surplus wealth must be equitably distributed. Until then we are still only some kind of gibbering monkey, and humanity, as we usually like to think of it, does not yet exist. To put it in religious terms, we are still indeed in the bardo, waiting to be born.
Kim Stanley Robinson (The Years of Rice and Salt)
Living in the age of the Internet and being a part of the information generation, we have unlimited access to an unprecedented wealth of knowledge and learning. We have no excuse to show up to an appointment, a sales call, a date, or an important meeting without learning everything we can to tip the odds in our favor.
Susan C. Young (The Art of Preparation: 8 Ways to Plan with Purpose & Intention for Positive Impact (The Art of First Impressions for Positive Impact, #2))
The super-rich have so much that there is no way they can spend all of it on things they can use, so they recycle the rest into further rounds of speculation, buying up property, companies and financial assets that generate little or no productive investment, and merely siphon off more wealth that others have produced.
Andrew Sayer (Why we can't afford the rich)
The only way to create real new wealth is to grow stuff, make stuff or mine stuff. Everything else is simply the transference of wealth from one group to another. Thanks to our system of money and banking, we have transferred all our wealth to a small percentage of society – and impoverished a generation in the process.
Dominic Frisby (Life After the State)
(The error in reasoning is a bit from wishful thinking, because education is considered “good”; I wonder why people don’t make the epiphenomenal association between the wealth of a country and something “bad,” say, decadence, and infer that decadence, or some other disease of wealth like a high suicide rate, also generates wealth.)
Nassim Nicholas Taleb (Antifragile: Things that Gain from Disorder)
We need smart people with huge hearts and creative minds to manifest all the wealth, resources, and support they need to make their difference in the world. We need people to feel happy and fulfilled and loved so they don’t take their shit out on themselves and other people and the planet and our animal friends. We need to be surrounded by people who radiate self-love and abundance so we don’t program future generations with gnarly beliefs like money is bad and I’m not good-enough and I can’t live the way I want to live. We need kickass people to be out of struggle and living large and on purpose so they can be an inspiration to others who want to rise up, too. The
Jen Sincero (You Are a Badass: How to Stop Doubting Your Greatness and Start Living an Awesome Life)
The youth. The youth of Africa. The youth of this world. Are we harnessing the potential of the youth enough? Are the young ones… giving off their best to the continent, the nation, the universe that is giving us so much? Why do we think we can only contribute something after age forty? Are we not causing wealth loss to our generation?
Nana Awere Damoah (I Speak of Ghana)
How do you teach "work hard, be independent, learn the meaning of money" to children who look around themselves and realize that they never have to work hard, be independent, or learn the meaning of money? That's why so many cultures around the world have a proverb to describe the difficulty of raising children in an atmosphere of wealth. In English, the saying is "Shirtsleeves to shirtsleeves in three generations." The Italians say, "Dalle stelle alle stalle" ("from stars to stables"). In Spain it's "Quien no lo tiene, lo hance; y quien no lo tiene, lo deshance" ("he who doesn't have it, does it, and he who has it, misuses it"). Wealth contains the seeds of its own destruction.
Malcolm Gladwell (David and Goliath: Underdogs, Misfits, and the Art of Battling Giants)
Is one of the sins our unbridled economic self-interest, which turns its back on the common good in pursuit of individual wealth? Might it be our careless exploitation and waste of precious natural resources, which threaten future generations with scarcity of water, wood, minerals, clean air, and all those essential things we need to survive?
Joanna Leiserson (A Grown-Up Lent: When Giving Up Chocolate Isn't Enough)
Life for both sexes - and I looked at them, shouldering their way along the pavement - is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion, it calls for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to oneself. By feeling that one has some innate superiority - it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney - for there is no end to the pathetic devices of the human imagination - over other people.
Virginia Woolf
Death appears as the harsh victory of the law of our ancestors of the dimension of our becoming. It is a fact that, as productivity increases, each succeeding generation becomes smaller in stature. The defeat of our fathers is revisited upon us as the limits of our world. Yes, structure is human, it is the monumentalization of congealed sweat, sweat squeezed from old exploitation and represented as nature, the world we inhabit, the objective ground. We do not, in our insect-like comings and going, make the immediate world in which we live, we do not make a contribution, on the contrary we are set in motion by it; a generation will pass before what we have done, as an exploited class, will seep through as an effect of objectivity. (Our wealth is laid down in heaven.) The structure of the world has been built by the dead, they were paid in wages, and when the wages were spent and they were in the ground, what they had made continued to exist, these cities, roads and factories are their calcified bones. They had nothing but their wages to show for what they had done, who they were and what they did has been cancelled out. But what they made has continued into our present, their burial and decay is our present. This is the definition of class hatred. We are no closer now to rest, to freedom, to communism than they were, their sacrifice has brought us nothing, what they did counted for nothing, we have inherited nothing, but they did produce value, they did make the world in which we now live, the world that now oppresses us is constructed from the wealth they made, wealth that was taken from them as soon as they were paid a wage, taken and owned by someone else, owned and used to define the nature of class domination. We too must work, and the value we produce leaks away from us, from each only a trickle but in all a sea of it and that, for the next generation, will thicken into wealth for others to own and as a congealed structure it will be used to frame new enterprises in different directions. The violence of what they produced becomes the structure that dominates our existence. Our lives begin amidst the desecration of our ancestors, millions of people who went to their graves as failures, and forever denied experiences of a full human existence, their simply being canceled out; as our parents die, we can say truly that their lives were for nothing, that the black earth that is thrown down onto them blacks out our sky.
frére dupont
People who are starving and dressed in rags don’t want to hear someone read a list of propositional “good news.” They want to see the good news in action. The church doesn’t hold revival meetings and call it a day — we feed the hungry, clothe the naked, dig wells, and staff medical clinics. Social action isn’t an optional part of evangelism; it is evangelism. This is an important correction to the overspirituality that dominated evangelical Christianity just a generation ago. But the both/and of holistic mission still misses the heart of Jesus if we don’t see that the church needs the poor as much as the poor need the church. Jesus didn’t embrace the poor only because he pitied them or because he knew he had the resources to help them. Jesus embraced the poor because they were rushing into the kingdom ahead of the scribes and Pharisees — those who called themselves God’s people. Jesus welcomed people who knew poverty because they were ready to receive what he had to offer. Religious people, he said, could learn something from them. Our spiritual lives are linked to the material conditions of our life. When we feel like we don’t need much materially, we often have trouble remembering why we need God. We comfortable Americans can go through an entire day without thinking of God. But Jesus gave the poor more than food to eat and relief from their sickness. He restored them to God’s beloved community.
Jonathan Wilson-Hartgrove (God's Economy: Redefining the Health and Wealth Gospel)
Segregation is still linked to racial disparities of every kind. Where you live plays a significant role in the quality of food and the quality of education available to you, your ability to get a job, buy a home, and build wealth, the kind of health care you receive and how long you live, and whether you will have anything to pass on to the next generation.
Jeff Chang (We Gon' Be Alright: Notes on Race and Resegregation)
Among these miseries was pollution, which caused disease. The Heavens saved us from war by means of disease, which blessed not one generation but hundreds. Where there was overcrowding, now there is space. Where there was competition, now there is cooperation. Where there was pollution, now there is a clean world. Where there was poverty, now there is wealth.
Sue Burke (Semiosis (Semiosis Duology, #1))
As a youth I enjoyed — indeed, like most of my contemporaries, revered — the agitprop plays of Brecht, and his indictments of Capitalism. It later occurred to me that his plays were copyrighted, and that he, like I, was living through the operations of that same free market. His protestations were not borne out by his actions, neither could they be. Why, then, did he profess Communism? Because it sold. The public’s endorsement of his plays kept him alive; as Marx was kept alive by the fortune Engels’s family had made selling furniture; as universities, established and funded by the Free Enterprise system — which is to say by the accrual of wealth — house, support, and coddle generations of the young in their dissertations on the evils of America.
David Mamet (The Secret Knowledge: On the Dismantling of American Culture)
White people were allowed to buy houses with low-interest mortgages and receive free college educations. In the first instance this enabled them to amass wealth and equity, in the second it enabled them to live free of often crushing debt. Blacks were denied these opportunities, robbing them of untold wealth, the result of which has reverberated through succeeding generations.
Mary L. Trump (The Reckoning)
I do not believe in the power of brand names or in emulating any of the brand name investors out there. It is a fact that all—if not at least most—of the biggest names in American finance and industry out there today have proven after the 2008 crisis to be some of the most incompetent people there are. Starting with the untouchable Goldman Sachs, who was bailed out by over $5 billion from Warren Buffett, to AIG and Citibank, who were bailed out by the hundreds of billions of dollars from the Troubled Asset Relief Program (TARP), having a name and a history does not make you the brightest and the best. All it takes is one nincompoop with a huge ego or a board of directors who think they are smarter than everyone else to destroy what has taken generations to build.
Ziad K. Abdelnour (Economic Warfare: Secrets of Wealth Creation in the Age of Welfare Politics)
The devastating consequences of wealth redistribution, intergenerational thievery, massive federal spending, endless borrowing, and unimaginable debt accumulation on American society, and most particularly on the ruling generation and future generations, are a travesty. Stealing from the future does not establish the utopia promised by the statists. It is the rising generation’s grave moral failure.
Mark R. Levin (Plunder and Deceit: Big Government's Exploitation of Young People and the Future)
In short, finance gives you the opportunity to dramatically increase your consumption by doing nothing—or, more precisely, by choosing not to consume everything you produce today, but instead providing the productive economy with savings that can be used to generate additional economic value with minimal effort on your part. For all of the demonization of financiers, this is as close to magic as you can get.
Yaron Brook (In Pursuit of Wealth: The Moral Case for Finance)
But these assumptions could not accomplish much on their own. What gave them power, and made them able finally to dominate and reshape our society, was the growth of technology for the production and use of fossil fuel energy. This energy could be made available to empower such unprecedented social change because it was “cheap.” But we were able to consider it “cheap” only by a kind of moral simplicity: the assumption that we had a “right” to as much of it as we could use. This was a “right” made solely by might. Because fossil fuels, however abundant they once were, were nevertheless limited in quantity and not renewable, they obviously did not “belong” to one generation more than another. We ignored the claims of posterity simply because we could, the living being stronger than the unborn, and so worked the “miracle” of industrial progress by the theft of energy from (among others) our children. That is the real foundation of our progress and our affluence. The reason that we are a rich nation is not that we have earned so much wealth— you cannot, by any honest means, earn or deserve so much. The reason is simply that we have learned, and become willing, to market and use up in our own time the birthright and livelihood of posterity.
Wendell Berry (Bringing it to the Table: On Farming and Food)
As idolatry and injustice always go together—injustice requiring idolatry to justify exploitation, idolatry leading to injustice as the idols fail to deliver and demand ever greater sacrifices—so with the entrenched cultural patterns we call institutions. There is always a false god lurking behind every system of injustice, the god of nationalism or racism or misogyny, wealth or lust or power itself, which promises godlike abilities to some at the expense of others. And every institution that sustains the worship of a false god ends up neglecting the most vulnerable. The little ones are sacrificed on the altar of the idols’ demands, not once but generation after generation, until we forget that there ever could have been a way for every person and every created thing to flourish. This, in a word, is sin, not a few isolated acts but a pattern embedded into every human act, even and maybe especially our well-intentioned acts. Only by seeing sin as an institutional reality—embedded in concrete artifacts, played out in terrifying large and visible arenas, dictating rules that enslave rather than set free, and turning naturally differentiated roles into oppressively rigid structures of status and privilege—can we understand the damage idolatry and injustice have done.
Andy Crouch (Playing God: Redeeming the Gift of Power)
What does it mean to encourage others to perform good deeds? Everyone has a conscience but because of the confusion of life and also the attractions of fame and wealth, oftentimes it causes people to sink. Therefore in interacting with the average person, it is important to always remind others to do good. There is a saying--to wake people up once, one uses the mouth. To wake people up for a hundred generations, one writes books.
Liaofan Yuan
You no longer have to wait for the gods of corporate America, or universities, or media, or investors, to come down from the clouds and choose you for success. In every single industry, the middleman is being taken out of the picture, causing more disruption in employment but also greater efficiencies and more opportunities for unique ideas to generate real wealth. You can develop those ideas, execute on them, and choose yourself for success.
James Altucher (Choose Yourself)
as the religious conflicts that animated the seventeenth century began to recede—Christian vs. Muslim; Catholic vs. Protestant—as the filthy wealth generated by slavery and dispossession accelerated, capitalism and profit became the new god, with its curia in the basilicas of Wall Street. This new religion had its own doctrine and theologies, with the logic of the market and its “efficient market theory” supplanting papal infallibility as the new North Star.
Gerald Horne (The Apocalypse of Settler Colonialism: The Roots of Slavery, White Supremacy, and Capitalism in 17th Century North America and the Caribbean)
The greatest misfortune for a poor country is that, instead of producing wealth, it produces rich people. But rich people without wealth. In fact, it would be better to call them moneyed rather than rich: a rich person is one who possesses the means of production. A rich person is someone who generates money and provides jobs. A moneyed person is someone who quite simply has some cash. Or rather, he thinks he has. For, in reality, it’s the cash that has him.
Mia Couto (Pensativities: Selected Essays)
Here were humans bound across centuries by the faith-based belief that these birds were worth preserving. That they might help future generations, trusting that the march of scientific progress would forever present new ways of looking at the same ancient skins. In the other current ran Edwin and the feather underground, and the centuries of men and women who looted the skies and forests for wealth and status, driven by greed and the desire to possess what others didn’t.
Kirk W. Johnson (The Feather Thief: Beauty, Obsession, and the Natural History Heist of the Century)
Yet only the economic in the narrow sense will allow us to get beyond the economic. By redeploying the resources capitalism has so considerately stored up for us, socialism can allow the economic to take more of a backseat. It will not evaporate, but it will become less obtrusive. To enjoy a sufficiency of goods means not to have to think about money all the time. It frees us for less tedious pursuits. Far from being obsessed with economic matters, Marx saw them as a travesty of true human potential. He wanted society where the economic no longer monopolised so much time and energy. That our ancestors should have been so preoccupied with material matters is understandable. When you can produce only a slim economic surplus, or scarcely any surplus at all, you will perish without ceaseless hard labour. Capitalism, however, generates the sort of surplus that really could be used to increase leisure on a sizeable scale. The irony is that it creates this wealth in a way that demands constant accumulation and expansion, and thus constant labour. It also creates it in ways that generate poverty and hardship. It is a self-thwarting system. As a result, modern men and women, surrounded by an affluence unimaginable to hunter-gatherers, ancient slaves or feudal serfs, end up working as long and hard as these predecessors ever did. Marx's work is all about human enjoyment. The good life for him is not one of labour but of leisure.
Terry Eagleton (Why Marx Was Right)
Like the railroads that bankrupted a previous generation of visionary entrepreneurs and built the foundations of an industrial nation, fiber-optic webs, storewidth breakthroughs, data centers, and wireless systems installed over the last five years will enable and endow the next generation of entrepreneurial wealth. As Mead states, "the hardest thing I ever had to do in my life was to get a company going during the bubble". Now, Mead says, "there's space available; you can get fab runs; you can get vendors to answer the phone. You can make deals with people; you can sit down and they don't spend their whole time telling you how they're a hundred times smarter than you. It's absolutely amazing. You can actually get work done now, which means what's happening now is that the entrepreneurs, the technologists, are building the next generation technology that isn't visible yet but upon which will be built the biggest expansion of productivity the world has ever seen.
George Gilder (The Silicon Eye: Microchip Swashbucklers and the Future of High-Tech Innovation)
Cultural capital is a form of wealth that is determined by its value in use, not its value in exchange. Its value increases in proportion to its abundance, not its scarcity. It is enjoyed by individuals, but it is a mutual creation that uses the resources of shared traditions and the collective imagination to generate a public, not a private, good. Cultural capitalism seeks to privatize this shared wealth, absorbing it into the circulation of commodities, and putting it to instrumental use. Contemporary
Robert Hewison (Cultural Capital: The Rise and Fall of Creative Britain)
You never discuss your business with them, never talk about the thing that occupies most of your thoughts and time, not just because they won’t understand, not just because they will find it boring, not just because, in their naiveté, they will criticize you for your practices, for winning, for generating the wealth they are enjoying at that very moment, but because it will pollute them, make them dirty, just as it did with that first one, that one you kept around the longest, that one you mistook for love.
Nic Kelman (girls)
Most of the life goals that people pursue at the level of "characteristic adaptations" can be sorted [...] into four categories: work and achievement, relationships and intimacy, religion and spirituality, and generativity (leaving a legacy and contributing something to society). Although it is generally good for you to pursue goals, not all goals are equal. People who strive primarily for wealth and achievement are [...] less happy, on average, than those whose strivings focus on the other three categories.
Jonathan Haidt (The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom)
For her, being an American was loathing America, but loving America was something he could not let go of any more than he could let go of loving his father and his mother, any more than he could have let go of his decency. How could she "hate" this country when she had no conception of this country? How could a child of his be so blind as to revile the "rotten system" that had given her own family every opportunity to succeed? To revile her "capitalist" parents as though their wealth were the product of anything other than the unstinting industry of three generations. The men of three generations, including even himself, slogging through the slime and stink of a tannery. The family that started out in a tannery, at one with, side by side with, the lowest of the low - now to her "capitalist dogs." There wasn't much difference and she knew it, between hating America and hating them. He loved the America she hated and blamed for everything that was imperfect in life and wanted violently to overturn, he loved the "bourgeois values" she hated and ridiculed and wanted to subvert, he loved the mother she hated and had all but murdered by doing what she did. Ignorant fucking bitch! The price they had paid! Why shouldn't he tear up this Rita Cohen letter? They were back! The sadistic mischief-makers with their bottomless talent for antagonism who had extorted from him the Audrey Hepburn scrapbook, the stuttering diary, and the ballet shoes, these delinquent young brutes calling themselves "revolutionaries" who had so viciously played with his hopes five years back had decided the time had again rolled around to laugh at Swede Levov.
Philip Roth (American Pastoral (The American Trilogy, #1))
We have not thoroughly assessed the bodies snatched from dirt and sand to be chained in a cell. We have not reckoned with the horrendous, violent mass kidnapping that we call the Middle Passage. We have not been honest about all of America's complicity - about the wealth the South earned on the backs of the enslaved, or the wealth the North gained through the production of enslaved hands. We have not fully understood the status symbol that owning bodies offered. We have not confronted the humanity, the emotions, the heartbeats of the multiple generations who were born into slavery and died in it, who never tasted freedom on America's land. The same goes for the Civil War. We have refused to honestly confront the fact that so many were willing to die in order to hold the freedom of others in their hands. We have refused to acknowledge slavery's role at all, preferring to boil things down to the far more palatable "state's rights." We have not confessed that the end of slavery was so bitterly resented, the rise of Jim Crow became inevitable - and with it, a belief in Black inferiority that lives on in hearts and minds today. We have painted the hundred-year history of Jim Crow as little more than mean signage and the inconvenience that white people and Black people could not drink from the same fountain. But those signs weren't just "mean". They were perpetual reminders of the swift humiliation and brutal violence that could be suffered at any moment in the presence of whiteness. Jim Crow meant paying taxes for services one could not fully enjoy; working for meager wages; and owning nothing that couldn't be snatched away. For many black families, it meant never building wealth and never having legal recourse for injustice. The mob violence, the burned-down homes, the bombed churches and businesses, the Black bodies that were lynched every couple of days - Jim Crow was walking through life measuring every step. Even our celebrations of the Civil Rights Movement are sanitized, its victories accentuated while the battles are whitewashed. We have not come to grips with the spitting and shouting, the pulling and tugging, the clubs, dogs, bombs, and guns, the passion and vitriol with which the rights of Black Americans were fought against. We have not acknowledged the bloodshed that often preceded victory. We would rather focus on the beautiful words of Martin Luther King Jr. than on the terror he and protesters endured at marches, boycotts, and from behind jail doors. We don't want to acknowledge that for decades, whiteness fought against every civil right Black Americans sought - from sitting at lunch counters and in integrated classrooms to the right to vote and have a say in how our country was run. We like to pretend that all those white faces who carried protest signs and batons, who turned on their sprinklers and their fire hoses, who wrote against the demonstrations and preached against the changes, just disappeared. We like to pretend that they were won over, transformed, the moment King proclaimed, "I have a dream." We don't want to acknowledge that just as Black people who experienced Jim Crow are still alive, so are the white people who vehemently protected it - who drew red lines around Black neighborhoods and divested them of support given to average white citizens. We ignore that white people still avoid Black neighborhoods, still don't want their kids going to predominantly Black schools, still don't want to destroy segregation. The moment Black Americans achieved freedom from enslavement, America could have put to death the idea of Black inferiority. But whiteness was not prepared to sober up from the drunkenness of power over another people group. Whiteness was not ready to give up the ability to control, humiliate, or do violence to any Black body in the vicinity - all without consequence.
Austin Channing Brown (I'm Still Here: Black Dignity in a World Made for Whiteness)
Contemporary discussion of inequality in America often conflates two related but distinct issues: • Equality of income and wealth. The distribution of income and wealth among adults in today’s America—framed by the Occupy movement as the 1 percent versus the 99 percent—has generated much partisan debate during the past several years. Historically, however, most Americans have not been greatly worried about that sort of inequality: we tend not to begrudge others their success or care how high the socioeconomic ladder is, assuming that everyone has an equal chance to climb it, given equal merit and energy. • Equality of opportunity and social mobility. The prospects for the next generation—that is, whether young people from different backgrounds are, in fact, getting onto the ladder at about the same place and, given equal merit and energy, are equally likely to scale it—pose an altogether more momentous problem in our national culture. Beginning with the “all men are created equal” premise of our national independence, Americans of all parties have historically been very concerned about this issue.
Robert D. Putnam (Our Kids: The American Dream in Crisis)
The psychoanalyst Erik H. Erikson devoted a chapter in his Pulitzer Prize—winning book, Childhood and Society, to his reflections on the American identity. “This dynamic country,” he wrote, “subjects its inhabitants to more extreme contrasts and abrupt changes during a generation than is normally the case with other great nations.” Such trends have only accelerated since Erikson made that observation in 1950. The effects of rapid social and economic shifts on the parenting environment are too well known to need detailing here. The erosion of community, the breakdown of the extended family, the pressures on marriage relationships, the harried lives of nuclear families still intact and the growing sense of insecurity even in the midst of relative wealth have all combined to create an emotional milieu in which calm, attuned parenting is becoming alarmingly difficult. The result being successive generations of children in alienation, drug use and violence — what Robert Bly has astutely described as “the rage of the unparented.” Bly notes in The Sibling Society that “in 1935 the average working man had forty hours a week free, including Saturday. By 1990, it was down to seventeen hours. The twenty-three lost hours of free time a week since 1935 are the very hours in which the father could be a nurturing father, and find some center in himself, and the very hours in which the mother could feel she actually has a husband.” These patterns characterize not only the earlyyears of parenting, but entire childhoods. “Family meals, talks, reading together no longer take place,” writes Bly. “What the young need — stability, presence, attention, advice, good psychic food, unpolluted stories — is exactly what the sibling society won’t give them.
Gabor Maté (Scattered: How Attention Deficit Disorder Originates and What You Can Do About It)
None of these men will bring about your death any time sooner, but rather they will teach you how to die. None of them will shorten your lifespan, but each will add the wisdom of his years to yours. In other words, there is nothing dangerous about talking to these people and it won’t cost you a penny. Take from them as much as you wish. It’s up to you to squeeze the most you can from their wisdom. What bliss, what a glorious old age awaits the man who has offered himself as a mate to these intellects! He will have mentors and colleagues from whom he may seek advice on the smallest of matters, companions ever ready with counsel for his daily life, from whom he may hear truth without judgment, praise without flattery, and after whose likeness he may fashion himself. They say ‘you can’t choose your parents,’ that they have been given to us by chance; but the good news is we can choose to be the sons of whomever we desire. There are many respectable fathers scattered across the centuries to choose from. Select a genius and make yourself their adopted son. You could even inherit their name and make claim to be a true descendant and then go forth and share this wealth of knowledge with others. These men will show you the way to immortality, and raise you to heights from which no man can be cast down. This is the only way to extend mortality – truly, by transforming time into immortality. Honors, statues and all other mighty monuments to man’s ambition carved in stone will crumble but the wisdom of the past is indestructible. Age cannot wither nor destroy philosophy which serves all generations. Its vitality is strengthened by each new generation’s contribution to it. The Philosopher alone is unfettered by the confines of humanity. He lives forever, like a god. He embraces memory, utilizes the present and anticipates with relish what is to come. He makes his time on Earth longer by merging past, present and future into one.
Seneca (Stoic Six Pack 2 - Consolations From A Stoic, On The Shortness of Life, Musonius Rufus, Hierocles, Meditations In Verse and The Stoics (Illustrated) (Stoic Six Packs))
Clara’s parents, on the other hand, were fourth-generation Americans shaped predominately by the conventions of their gilded social class. A few smart investments—steel and timber did the trick—and they’d watched their inherited wealth grow to numbers so high that even they could scarcely conceive of them. As such, they had a fastidious respect for the orderly following of the rules and systems from which they benefited. It all made them feel quite secure in the correctness of their position within the social order, and security was Clara’s mother’s favorite feeling, outranked only by virtuous womanhood. (She was cousin Charles’s favorite aunt, after all.)
Emily M. Danforth (Plain Bad Heroines)
In the nineteenth century wealthy families were typically settled, often for several generations, in a given locale. In a nation of wanderers their stability of residence provided a certain continuity. Old families were recognizable as such, especially in the older seaboard cities, only because, resisting the migratory habit, they put down roots. Their insistence on the sanctity of private property was qualified by the principle that property rights were neither absolute nor unconditional. Wealth was understood to carry civic obligations. Libraries, museums, parks, orchestras, universities, hospitals, and other civic amenities stood as so many monuments to upper-class munificence.
Christopher Lasch (The Revolt of the Elites and the Betrayal of Democracy)
The tale of America coming out of the Great Depression and not only surviving but actually transforming itself into an economic giant is the stuff of legend. But the part that gives me goose bumps is what we did with all that wealth: over several generations, our country built the greatest middle class the world had ever known. We built it ourselves, using our own hard work and the tools of government to open up more opportunities for millions of people. We used it all—tax policy, investments in public education, new infrastructure, support for research, rules that protected consumers and investors, antitrust laws—to promote and expand our middle class. The spectacular, shoot-off-the-fireworks fact is that we succeeded.
Elizabeth Warren (This Fight Is Our Fight: The Battle to Save America's Middle Class)
Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs. In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production. Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal. Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness. Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.' Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature. Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.
Thich Nhat Hanh (Creating True Peace: Ending Violence in Yourself, Your Family, Your Community, and the World)
Buicks and fresh petticoats marked a clear cultural change. Victory over the world of scarcity was a historical accomplishment of the first order, but they also realised that the domain of plenty would bring new problems, of a nature and extent at which they could only guess. It’s a classic tale of generational change. The first generation struggles up out of poverty, the second generation acquires wealth, the third generation becomes spoilt and goes off the rails. Yet something else was going on here as well, something that concerned the very foundations of society. In a culture of survival, people have little choice, whereas now there were alternatives, more and more of them. Almost all the traditional norms and values, which had their roots in a ‘world of necessity’,
Geert Mak (In America: Travels with John Steinbeck)
Teddy was reminded of Paterson, but that polyglot population had appeared healthier, more hopeful, the American mood more fertile then in its promises, and the streets of Silk City with their little yards holding a fuchsia bush or a blue-robed plaster statue of the Virgin more livable than these stacked, stinking, ill-lit dens. He had been a part of the population then, a schoolboy immersed in its details of competition and expectation and childish collusion and hierarchy, alive in its struggle and too absorbed to judge or pity, whereas now he came upon it from outside, from above, as an agent of power and ownership, an enforcer and avenger, the representative of the system which squeezed the lowly by the same iron laws whereby it generation profits for the lucky and strong.
John Updike (In the Beauty of the Lilies)
The principal reason that districts within states often differ markedly in per-pupil expenditures is that school funding is almost always tied to property taxes, which are in turn a direct function of local wealth. Having school funding depend on local wealth creates a situation in which poor districts must tax themselves far more heavily than wealthy ones, yet still may not be able to generate adequate income. For example, Baltimore City is one of the poorest jurisdictions in Maryland, and the Baltimore City Public Schools have the lowest per-pupil instructional expenses of any of Maryland's 24 districts. Yet Baltimore's property tax rate is twice that of the next highest jurisdiction.(FN2) Before the funding equity decision in New Jersey, the impoverished East Orange district had one of the highest tax rates in the state, but spent only $3,000 per pupil, one of the lowest per-pupil expenditures in the state.(FN3) A similar story could be told in almost any state in the U.S.(FN4) Funding formulas work systematically against children who happen to be located in high-poverty districts, but also reflect idiosyncratic local circumstances. For example, a factory closing can bankrupt a small school district. What sense does it make for children's education to suffer based on local accidents of geography or economics? To my knowledge, the U.S. is the only nation to fund elementary and secondary education based on local wealth. Other developed countries either equalize funding or provide extra funding for individuals or groups felt to need it. In the Netherlands, for example, national funding is provided to all schools based on the number of pupils enrolled, but for every guilder allocated to a middle-class Dutch child, 1.25 guilders are allocated for a lower-class child and 1.9 guilders for a minority child, exactly the opposite of the situation in the U.S. where lower-class and minority children typically receive less than middle-class white children.(FN5) Regional differences in per-pupil costs may exist in other countries, but the situation in which underfunded urban or rural districts exist in close proximity to wealthy suburban districts is probably uniquely American. Of course, even equality in per-pupil costs in no way ensures equality in educational services. Not only do poor districts typically have fewer funds, they also have greater needs.
Robert E. Slavin
Sumptuary laws were passed by the Senate limiting expenditure on banquets and clothing, but as the senators ignored these regulations, no one bothered to observe them. “The citizens,” Cato mourned, “no longer listen to good advice, for the belly has no ears.”9 The individual became rebelliously conscious of himself as against the state, the son as against the father, the woman as against the man. Usually the power of woman rises with the wealth of a society, for when the stomach is satisfied hunger leaves the field to love. Prostitution flourished. Homosexualism was stimulated by contact with Greece and Asia; many rich men paid a talent ($3600) for a male favorite; Cato complained that a pretty boy cost more than a farm.10 But women did not yield the field to these Greek and Syrian invaders. They took eagerly to all those supports of beauty that wealth now put within their reach. Cosmetics became a necessity, and caustic soap imported from Gaul tinged graying hair into auburn locks.11 The rich bourgeois took pride in adorning his wife and daughter with costly clothing or jewelry and made them the town criers of his prosperity. Even in government the role of women grew. Cato cried out that “all other men rule over women; but we Romans, who rule all men, are ruled by our women.”12 In 195 B.C.. the free women of Rome swept into the Forum and demanded the repeal of the Oppian Law of 215, which had forbidden women to use gold ornaments, varicolored dresses, or chariots. Cato predicted the ruin of Rome if the law should be repealed. Livy puts into his mouth a speech that every generation has heard:
Will Durant (Caesar and Christ (Story of Civilization, #3))
Dear Black Families… Just imagine how POWERFUL your family would be if you put forth the effort to break generational curses that have done nothing but bring about hurt, pain, suffering, struggles, and resentments in your family. You can’t afford to keep passing on foul behaviors to your children, grandchildren, nephews, nieces, little cousins, Godchildren, etc. It’s time to change the narrative! Trade in the dysfunction for love, unity, encouragement, and support. If you’re knowledgeable of something that could help get them ahead and do better for themselves, share it with your family members, too. You shouldn’t be the ONLY one winning… Educate, empower, and inspire them as well! Black Power and Black Unity breeds Black Excellence for generations to come. It’s time to build black generational wealth… It’s OUR time.
Stephanie Lahart
it’s rare to see a family-run media business with deep pride in its independence and a journalistic tradition that has survived over half a dozen generations. Such businesses are now part of conglomerates whose obligations involve meeting Wall Street’s expectations rather than the Founders’ expectations of the requisite for a well-informed citizenry. Now that the conglomerates can dominate the expressions of opinion that flood the minds of the citizenry and selectively choose the ideas that are amplified so loudly as to drown out others that, whatever their validity, do not have wealthy patrons, the result is a de facto coup d’état overthrowing the rule of reason. Greed and wealth now allocate power in our society, and that power is used in turn to further increase and concentrate wealth and power in the hands of the few.
Al Gore (The Assault on Reason)
Start releasing the American dream. In The Progress Paradox, Gregg Easterbrook uses parameters like healthcare, options, living space per person and mobility to conclude that we who live middle-class lives in North America or Europe are living a lifestyle that is, materially speaking, "better than 99 percent of all the people who have ever lived in human history." 2 He goes on to show the great paradox of our material wealth. As our lives have grown more comfortable, more affluent and filled with more possessions, "depression in the Western nations has increased ten times."3 Why? Easterbook cites Martin Seligman, past president of the American Psychological Association, who identifies rampant individualism (viewing everything through the "I," which inevitably leads to loneliness) and runaway consumerism (thinking that owning more will make us happy and then being disappointed when it fails to deliver) .4 Like the rich farmer in Luke's parable, excessive individualism and rampant consumerism distracts us from the care of our souls. We enlarge on the outside and shrivel on the inside, and we find ourselves spiritually bankrupt. If any characteristic of North American society might disqualify us from effective involvement in mission in our globalized world, it is the relentless pursuit of the so-called American dream. (I think it affects Canadians too.) The belief that each successive generation will do better economically than the preceding one leads to exaggerated expectations of life and feelings of entitlement. If my worldview dictates that a happy and successful life is my right, I will run away from the sacrifices needed to be a genuine participant in the global mission of God.
Paul Borthwick (Western Christians in Global Mission: What's the Role of the North American Church?)
Even many of those with academic credentials, but no economically meaningful skills, who are in fact employed are often employed in government bureaucracies, since they are unlikely to be much in demand in competitive markets, where employers are spending their own money, rather than spending the taxpayers’ money. Sometimes jobs in government bureaucracies may be created in order to absorb large numbers of young people who could otherwise be frustrated and embittered enough to be politically troublesome for government officials, or even dangers to the society at large. In poor countries especially, swollen bureaucracies and the red tape they generate are often an impediment to economic activity by other people who in fact do have the human capital to advance the economy and create much needed rises in living standards for the society at large.
Thomas Sowell (Wealth, Poverty and Politics)
Much like Ella, I'd found myself with an excess of words, the wealth of which far exceeded the pathetic limits of my own biography. I'd needed narrative space to to extend myself into; I'd needed more lives. I, too, had needed another set of parents, and someone other than myself to throw my metaphysical tantrums. I'd cooked up those avatars in the soup of my ever-changing self, but they were not me--they did what I wouldn't, or couldn't, do. Listening to Ella furiously and endlessly unfurl the Mingus tales, I understood that the need to tell stories was deeply embedded in our minds and inseparably entangled with the mechanisms that generate and absorb language. Narrative imagination--and therefore fiction--was a basic evolutionary tool of survival. We processed the world by telling stories, produced human knowledge through our engagement with imagined selves.
Aleksandar Hemon
If you look at the estate planning industry today, the basic strategy begins with identifying the number of heirs. Why? To divide the estate up amongst as many heirs as possible, utilizing all the gift and transfer techniques. One of the first rules of war is to “divide and conquer.” And so, if I'm dividing the assets up, I'm setting that family up for failure. Our findings show that in all too many situations, traditional planning has done more to destroy families than taxes will ever do. Traditional estate planning operates around the four D's: Divide the assets, defer those assets downstream as far as possible, then dump them on what most times are the ill-prepared heirs, and watch those ultimately dissipate. It's been said that only two percent of family wealth ever makes it past the third generation. So I think that's all you need to know about the effectiveness of traditional estate planning.
Dan Sullivan (Unique Process Advisors)
When the accumulation of wealth becomes our chief goal, whether as individuals or as an economy, we practice a form of idolatry that puts us in chains. It is inconceivable that so many women and children are being exploited for power, pleasure, or profit. Our brothers and sisters are being enslaved in clandestine warehouses, exploited as undocumented migrants and in prostitution rings, and the situation is even worse when it is children subject to such injustices, all for profit and the greed of a few. Human trafficking is often tied to other global plagues-trafficking in arms and drugs, the trade in wildlife and organs-which degrade our world. These vast networks generating hundreds of billions of dollars cannot survive without the complicity of powerful people. States would seem powerless to act. Only a new kind of politics, which partners state resources with organizations and institutions rooted in civil society close to the problem, can rise to these challenges.
Pope Francis (Let Us Dream: The Path to a Better Future)
A large brand will typically spend between 10 and 20 percent of their media buy on creative,” DeJulio explains. “So if they have a $500 million media budget, there’s somewhere between $50 to $100 million going toward creating content. For that money they’ll get seven to ten pieces of content, but not right away. If you’re going to spend $1 million on one piece of content, it’s going to take a long time—six months, nine months, a year—to fully develop. With this budget and timeline, brands have no margin to take chances creatively.” By contrast, the Tongal process: If a brand wants to crowdsource a commercial, the first step is to put up a purse—anywhere from $50,000 to $200,000. Then, Tongal breaks the project into three phases: ideation, production, and distribution, allowing creatives with different specialties (writing, directing, animating, acting, social media promotion, and so on) to focus on what they do best. In the first competition—the ideation phase—a client creates a brief describing its objective. Tongal members read the brief and submit their best ideas in 500 characters (about three tweets). Customers then pick a small number of ideas they like and pay a small portion of the purse to these winners. Next up is production, where directors select one of the winning concepts and submit their take. Another round of winners are selected and these folks are given the time and money to crank out their vision. But this phase is not just limited to these few winning directors. Tongal also allows anyone to submit a wild card video. Finally, sponsors select their favorite video (or videos), the winning directors get paid, and the winning videos get released to the world. Compared to the seven to ten pieces of content the traditional process produces, Tongal competitions generate an average of 422 concepts in the idea phase, followed by an average of 20 to 100 finished video pieces in the video production phase. That is a huge return for the invested dollars and time.
Peter H. Diamandis (Bold: How to Go Big, Create Wealth and Impact the World)
Smith to Marx) To unravel the mystery of capital, we have to go back to the seminal meaning of the word. In medieval Latin, “capital” appears to have denoted head of cattle or other livestock, which have always been important sources of wealth beyond the basic meat they provide. Livestock are low-maintenance possessions; they are mobile and can be moved away from danger; they are also easy to count and measure. But most important, from livestock you can obtain additional wealth, or surplus value, by setting in motion other industries, including milk, hides, wool, meat, and fuel. Livestock also have the useful attribute of being able to reproduce themselves. Thus the term “capital” begins to do two jobs simultaneously, capturing the physical dimension of assets (livestock) as well as their potential to generate surplus value. From the barnyard, it was only a short step to the desks of the inventors of economics, who generally defined “capital” as that part of a country’s assets that initiates surplus production and increases productivity.
Hernando de Soto (The Mystery of Capital: Why Capitalism Triumphs in the West and Fails Everywhere Else)
Much of the so-called environmental movement today has transmuted into an aggressively nefarious and primitive faction. In the last fifteen years, many of the tenets of utopian statism have coalesced around something called the “degrowth” movement. Originating in Europe but now taking a firm hold in the United States, the “degrowthers,” as I shall characterize them, include in their ranks none other than President Barack Obama. On January 17, 2008, Obama made clear his hostility toward, of all things, electricity generated from coal and coal-powered plants. He told the San Francisco Chronicle, “You know, when I was asked earlier about the issue of coal . . . under my plan of a cap and trade system, electricity rates would necessarily skyrocket. . . .”3 Obama added, “. . . So if somebody wants to build a coal-powered plant, they can. It’s just that it will bankrupt them because they’re going to be charged a huge sum for all the greenhouse gas that’s being emitted.”4 Degrowthers define their agenda as follows: “Sustainable degrowth is a downscaling of production and consumption that increases human well-being and enhances ecological conditions and equity on the planet. It calls for a future where societies live within their ecological means, with open localized economies and resources more equally distributed through new forms of democratic institutions.”5 It “is an essential economic strategy to pursue in overdeveloped countries like the United States—for the well-being of the planet, of underdeveloped populations, and yes, even of the sick, stressed, and overweight ‘consumer’ populations of overdeveloped countries.”6 For its proponents and adherents, degrowth has quickly developed into a pseudo-religion and public-policy obsession. In fact, the degrowthers insist their ideology reaches far beyond the environment or even its odium for capitalism and is an all-encompassing lifestyle and governing philosophy. Some of its leading advocates argue that “Degrowth is not just an economic concept. We shall show that it is a frame constituted by a large array of concerns, goals, strategies and actions. As a result, degrowth has now become a confluence point where streams of critical ideas and political action converge.”7 Degrowth is “an interpretative frame for a social movement, understood as the mechanism through which actors engage in a collective action.”8 The degrowthers seek to eliminate carbon sources of energy and redistribute wealth according to terms they consider equitable. They reject the traditional economic reality that acknowledges growth as improving living conditions generally but especially for the impoverished. They embrace the notions of “less competition, large scale redistribution, sharing and reduction of excessive incomes and wealth.”9 Degrowthers want to engage in polices that will set “a maximum income, or maximum wealth, to weaken envy as a motor of consumerism, and opening borders (“no-border”) to reduce means to keep inequality between rich and poor countries.”10 And they demand reparations by supporting a “concept of ecological debt, or the demand that the Global North pays for past and present colonial exploitation in the Global South.”11
Mark R. Levin (Plunder and Deceit: Big Government's Exploitation of Young People and the Future)
Aiden was taught about the old world, the ways in which his ancestors and their nations lived. In those ‘grandest times’ it seemed Outside was valued highly, that great attention was lavished upon the sun, and the air, and movement. There were tales of people running in circles, fighting in the open air, crowds choosing to watch. He’d thought such sport nonsense, the idea of participating in vast collectives in the Outside ridiculous enough, but even the idea that one might take such a thing as ‘a walk’, that there was a better use of time than spending it with the height human accomplishment, surrounded by fine and beautiful possessions, rich jewellery and glorious illustration, with the writings of generations for comfort, had seemed purest idiocy. Imagine, he had thought, Outside having as much to offer as Inside. Imagine it having any point at all. Oh, he thought, how those people of the past placed false treasure in the powers of sun, and of sky. Oh, how they underestimated true wealth: the jewels of the earth, hewn and sculpted and sanded into glittering lumps of perfection.
A.E. Shaw (The Pulse)
MARCH 6 YOU WILL DEFEAT THE ENEMIES OF YOUR FINANCES I HAVE PROMISED that I will defend My people and keep them from harm. I will strike your enemies with great panic, and they will seize each other by the hand and attack one another. The wealth of all your surrounding enemies will be collected—great quantities of silver and gold and material possessions—and will be given to My people. Blessed is the man who fears Me and finds great delight in My commands. Your children will be mighty in the land, and your generations will be blessed. Honor Me with the wealth that I give to you, and your barns will be filled to overflowing. My blessing upon you brings wealth, and I will add no trouble to it. ZECHARIAH 14:13–14; PSALM 112:2–3; JOHN 10:10 Prayer Declaration In the name of Jesus I bind and cast out every thief that would try to steal my finances. The Lord will rebuild the finances of His people and give the treasures of the nations to them. I will not put my hope in my wealth, but I will place my hope in God, who richly has provided me with everything for my enjoyment. I will lay up treasure for myself in heaven and take hold of life eternal.
John Eckhardt (Daily Declarations for Spiritual Warfare: Biblical Principles to Defeat the Devil)
There are many reasons why the tech revolution will hit the emerging world much harder than it will hit Europe and the United States. In developed countries, children are more likely to grow up with digital technologies as toys and then to encounter them in school. Governments in these countries have money to invest in educational systems that prepare workers, both blue and white collar, for change. Their universities have much greater access to state-of-the-art technologies. Their companies produce the innovations that drive tech change in the first place. This creates a dynamic in which high-wage countries are more likely than low-wage ones to dominate the skill-intensive industries that will generate twenty-first-century growth, leaving behind large numbers of those billion-plus people who only recently emerged from age-old deprivation. The wealth in developed countries helps them maintain much stronger social safety nets than in poorer countries to help citizens who lose their jobs, fall ill, or need to care for sick children or aging parents. In short, wealthier countries are both more adaptable and more resilient than developing ones.
Ian Bremmer (Us vs. Them: The Failure of Globalism)
Today, if a landowner feels the urge, he can put a backhoe into his hillside pasture and disembowel it. He can set his plow against the contours and let his wealth run down into the brook and into the sea. He can sell his topsoil off by the load and make a gravel pit of a hayfield. For all the interference he will get from the community, he can dig through to China, exploiting as he goes. With an ax in his hand he can annihilate the woods, leaving brush piles and stumps. He can build any sort of building he chooses on his land in the shape of a square or an octagon or a milk bottle. Except in zoned areas he can erect any sort of sign. Nobody can tell him where to head in—it is his land and this is a free country. Yet people are beginning to suspect that the greatest freedom is not achieved by sheer irresponsibility. The earth is common ground and we are all over-lords, whether we hold title or not; gradually the idea is taking form that the land must be held in safekeeping, that one generation is to some extent responsible to the next, and that it is contrary to the public good to allow an individual, merely because of his whims or his ambitions, to destroy almost beyond repair any part of the soil or the water or even the view.
E.B. White (E.B. White on Dogs)
What characterizes an addiction?” asks the spiritual teacher Eckhart Tolle. “Quite simply this: you no longer feel that you have the power to stop. It seems stronger than you. It also gives you a false sense of pleasure, pleasure that invariably turns into pain.” Addiction cuts large swaths across our culture. Many of us are burdened with compulsive behaviours that harm us and others, behaviours whose toxicity we fail to acknowledge or feel powerless to stop. Many people are addicted to accumulating wealth; for others the compulsive pull is power. Men and women become addicted to consumerism, status, shopping or fetishized relationships, not to mention the obvious and widespread addictions such as gambling, sex, junk food and the cult of the “young” body image. The following report from the Guardian Weekly speaks for itself: Americans now [2006] spend an alarming $15 billion a year on cosmetic surgery in a beautification frenzy that would be frowned upon if there was anyone left in the U.S. who could actually frown with their Botox-frozen faces. The sum is double Malawi’s gross domestic product and more than twice what America has contributed to AIDS programs in the past decade. Demand has exploded to produce a new generation of obsessives, or “beauty junkies.
Gabor Maté (In the Realm of Hungry Ghosts: Close Encounters with Addiction)
In the land of Uz, there lived a man, righteous and God-fearing, and he had great wealth, so many camels, so many sheep and asses, and his children feasted, and he loved them very much and prayed for them. 'It may be that my sons have sinned in their feasting.' Now the devil came before the Lord together with the sons of God, and said to the Lord that he had gone up and down the earth and under the earth. 'And hast thou considered my servant Job?' God asked of him. And God boasted to the devil, pointing to his great and holy servant. And the devil laughed at God's words. 'Give him over to me and Thou wilt see that Thy servant will murmur against Thee and curse Thy name.' And God gave up the just man He loved so, to the devil. And the devil smote his children and his cattle and scattered his wealth, all of a sudden like a thunderbolt from heaven. And Job rent his mantel and fell down upon the ground and cried aloud, 'Naked came I out of my mother's womb, and naked shall I return into the earth; the Lord gave and the Lord has taken away. Blessed be the name of the Lord for ever and ever.' Fathers and teachers, forgive my tears now, for all my childhood rises up again before me, and I breathe now as I breathed then, with the breast of a little child of eight, and I feel as I did then, awe and wonder and gladness. The camels at that time caught my imagination, and Satan, who talked like that with God, and God who gave His servant up to destruction, and His servant crying out: 'Blessed be Thy name although Thou dost punish me,' and then the soft and sweet singing in the church: 'Let my prayer rise up before Thee,' and again incense from the priest's censer and the kneeling and the prayer. Ever since then - only yesterday I took it up - I've never been able to read that sacred tale without tears. And how much that is great, mysterious and unfathomable there is in it! Afterwards I heard the words of mockery and blame, proud words, 'How could God give up the most loved of His saints for the diversion of the devil, take from him his children, smite him with sore boils so that he cleansed the corruption from his sores with a pot-sherd - and for no object except to board to the devil! 'See what My saint can suffer for My Sake.' ' But the greatness of it lies just in the fact that it is a mystery - that the passing earthly show and the eternal verity are brought together in it. In the face of the earthly truth, the eternal truth is accomplished. The Creator, just as on the first days of creation He ended each day with praise: 'That is good that I have created,' looks upon Job and again praises His creation. And Job, praising the Lord, serves not only Him but all His creation for generations and generations, and for ever and ever, since for that he was ordained. Good heavens, what a book it is, and what lessons there are in it! What a book the Bible is, what a miracle, what strength is given with it to man! It is like a mold cast of the world and man and human nature, everything is there, and a law for everything for all the ages. And what mysteries are solved and revealed! God raises Job again, gives him wealth again. Many years pass by, and he has other children and loves them. But how could he love those new ones when those first children are no more, when he has lost them? Remembering them, how could he be fully happy with those new ones, however dear the new ones might be? But he could, he could. It's the great mystery of human life that old grief passes gradually into quiet, tender joy. The mild serenity of age takes the place of the riotous blood of youth. I bless the rising such each day, and, as before, my heart sings to meet it, but now I love even more its setting, its long slanting rays and the soft, tender, gentle memories that come with them, the dear images from the whole of my long, happy life - and over all the Divine Truth, softening, reconciling, forgiving!
Fyodor Dostoevsky (The Brothers Karamazov)
The disparity in pay, reported without apology in the local papers for all to see, would have far-reaching effects. It would mean that even the most promising of colored people, having received next to nothing in material assets from their slave foreparents, had to labor with the knowledge that they were now being underpaid by more than half, that they were so behind it would be all but impossible to accumulate the assets their white counterparts could, and that they would, by definition, have less to leave succeeding generations than similar white families. Multiplied over the generations, it would mean a wealth deficit between the races that would require a miracle windfall or near asceticism on the part of colored families if they were to have any chance of catching up or amassing anything of value. Otherwise, the chasm would continue, as it did for blacks as a group even into the succeeding century. The layers of accumulated assets built up by the better-paid dominant caste, generation after generation, would factor into a wealth disparity of white Americans having an average net worth ten times that of black Americans by the turn of the twenty-first century, dampening the economic prospects of the children and grandchildren of both Jim Crow and the Great Migration before they were even born.
Isabel Wilkerson (The Warmth of Other Suns: The Epic Story of America's Great Migration)
The importance of ethical governance, exemplified by the Norwegian Pension Fund, is highlighted by a deplorable UK government proposal in 2016 to set up a Shale Wealth Fund.38 The fund would receive up to 10 per cent of the revenue generated by fracking (hydraulic fracturing) for shale gas, which could amount to as much as £1 billion over twenty-five years. This would be paid out to communities hosting fracking sites, which could decide to use the money for local projects or distribute it to households in cash. It is hard to avoid the conclusion that this is a bribe to secure local approval of environmentally threatening fracking operations, to which there has been considerable public opposition. Beyond that, there are many equity questions. Why should only people who happen to live in areas with shale gas be beneficiaries? How would the recipient community be defined? Would the payments go only to those living in the designated community at the time the fracking started? Would they be paid as lump sums or on a regular basis, and how long would they last? What about future generations? Can cash payments compensate for the risk of harm to the air, water, landscape and livelihoods? All these questions cast doubt on the equity and ethics of any selective scheme. They underline the need for the principles of wealth funds and dividends from them to be established before they are implemented, and for a governance structure that is independent from government and business. But
Guy Standing (Basic Income: And How We Can Make It Happen)
Ultimately, the World Top Incomes Database (WTID), which is based on the joint work of some thirty researchers around the world, is the largest historical database available concerning the evolution of income inequality; it is the primary source of data for this book.24 The book’s second most important source of data, on which I will actually draw first, concerns wealth, including both the distribution of wealth and its relation to income. Wealth also generates income and is therefore important on the income study side of things as well. Indeed, income consists of two components: income from labor (wages, salaries, bonuses, earnings from nonwage labor, and other remuneration statutorily classified as labor related) and income from capital (rent, dividends, interest, profits, capital gains, royalties, and other income derived from the mere fact of owning capital in the form of land, real estate, financial instruments, industrial equipment, etc., again regardless of its precise legal classification). The WTID contains a great deal of information about the evolution of income from capital over the course of the twentieth century. It is nevertheless essential to complete this information by looking at sources directly concerned with wealth. Here I rely on three distinct types of historical data and methodology, each of which is complementary to the others.25 In the first place, just as income tax returns allow us to study changes in income inequality, estate tax returns enable us to study changes in the inequality of wealth.26 This
Thomas Piketty (Capital in the Twenty-First Century)
WE ARE THE ONLY TRUE MEDIUMS We the carriers of memory We the conductors and receivers We the stars and suns on earth We the databases of consciousness We the un-system, we the rhythm We the message We the book that’s being written Read spoken and translated Connected across generations with everything living Like planets and seashells in an infinite spiral Where you can’t isolate nothing Where the text is an experience Where borders can’t even be drawn Where lines can’t be drawn because the spiral lasts forever Where the concepts of borders, scripts, divisions, mine, yours The isolation of orthodox science fails Falls We are the true countries We the quantum ur-power stations of nature We the most perfect, most developed technology on Earth Before taxes and birth certificates of fictions This text are the bodies of your ∞ being This text is your body We the transmitters We the books of life The living song Transferrable Open Non-privatizable We the hearts of the earth We the pulse and beat and the harmony of bodies Against the cogs of antediluvian wheels We the trans-national We the divided We the displaced The self-deported and driven further Erased but devious Pagans deported on sunlight and wind Unrealized partisans Wet from the struggle and the fear of lies Of revolutions Whose rotation’s Currency is blood The wealth of nations we are The treasures The brokers of sources of inexhaustible energies Unbuyable Non-privatizable Immortal Because alive We the transmitters We the books of life The living song Transmittable Open Non-privatizable
Tibor Hrs Pandur (Unutrašnji poslovi)
And just what do you think that would do to incentive?” “You mean fright about not getting enough to eat, about not being able to pay the doctor, about not being able to give your family nice clothes, a safe, cheerful, comfortable place to live, a decent education, and a few good times? You mean shame about not knowing where the Money River is?” “The what?” “The Money River, where the wealth of the nation flows. We were born on the banks of it—and so were most of the mediocre people we grew up with, went to private schools with, sailed and played tennis with. We can slurp from that mighty river to our hearts’ content. And we even take slurping lessons, so we can slurp more efficiently.” “Slurping lessons?” “From lawyers! From tax consultants! From customers’ men! We’re born close enough to the river to drown ourselves and the next ten generations in wealth, simply using dippers and buckets. But we still hire the experts to teach us the use of aqueducts, dams, reservoirs, siphons, bucket brigades, and the Archimedes’ screw. And our teachers in turn become rich, and their children become buyers of lessons in slurping.” “I wasn’t aware that I slurped.” Eliot was fleetingly heartless, for he was thinking angrily in the abstract. “Born slurpers never are. And they can’t imagine what the poor people are talking about when they say they hear somebody slurping. They don’t even know what it means when somebody mentions the Money River. When one of us claims that there is no such thing as the Money River I think to myself, ‘My gosh, but that’s a dishonest and tasteless thing to say.
Kurt Vonnegut Jr.
To prove to an indignant questioner on the spur of the moment that the work I do was useful seemed a thankless task and I gave it up. I turned to him with a smile and finished, 'To tell you the truth we don't do it because it is useful but because it's amusing.' The answer was thought of and given in a moment: it came from deep down in my mind, and the results were as admirable from my point of view as unexpected. My audience was clearly on my side. Prolonged and hearty applause greeted my confession. My questioner retired shaking his head over my wickedness and the newspapers next day, with obvious approval, came out with headlines 'Scientist Does It Because It's Amusing!' And if that is not the best reason why a scientist should do his work, I want to know what is. Would it be any good to ask a mother what practical use her baby is? That, as I say, was the first evening I ever spent in the United States and from that moment I felt at home. I realised that all talk about science purely for its practical and wealth-producing results is as idle in this country as in England. Practical results will follow right enough. No real knowledge is sterile. The most useless investigation may prove to have the most startling practical importance: Wireless telegraphy might not yet have come if Clerk Maxwell had been drawn away from his obviously 'useless' equations to do something of more practical importance. Large branches of chemistry would have remained obscure had Willard Gibbs not spent his time at mathematical calculations which only about two men of his generation could understand. With this trust in the ultimate usefulness of all real knowledge a man may proceed to devote himself to a study of first causes without apology, and without hope of immediate return.
Archibald Hill
The United States over the last thirty years has seen a growing gap - indeed, a deepening gulf - between rich and poor. The gap is significantly greater than in any other developed nation. Moreover, the growing gulf between rich and poor is the result of social and economic policy, not because some classes of people worked harder and others slacked off over the last thirty years (all of us, according to most studies, are working harder). The differences among countries generate the same conclusion: social policy, not simply individual effort, is responsible for the distribution of wealth. Our recent social policy may not have been intended to produce this result, but it has. The consequence is increased suffering and desperation among the poor and potentially grave consequences for the society as a whole. Moreover, many people in the middle, who are most often struggling financially, support the individualistic ideology underlying our social policy - namely, the notions that we each have worked hard for what we have and ought to be able to keep all of it, that government is bad (or at least inefficient and wasteful - and hungry for our tax dollars), and that things will be better for all of us if we let the wealthiest people in our country make and keep as much money as possible. Many of us seem not to realize that the people who benefit the most from our politics and economics of individualism are the wealthiest 10 percent, especially the top 1 percent. People will support a tax cut that saves them $300 a year, without considering that the same tax cut will save the very wealthy tens of thousands or even hundreds of thousands a year, with significant damage to the social fabric, including not only decreased help for the poor and disadvantaged but also cuts in services such as public schools, road repairs, parks, libraries, and so forth.
Marcus J. Borg (The God We Never Knew: Beyond Dogmatic Religion to a More Authentic Contemporary Faith)
Animals are the lower intelligent of creatures, yet God illustrates man as one of them. Why? To demonstrate to us how careless, how thoughtless, and sometimes how cruel and low-life we can be without him. Without God, we go through a hard, disappointing, and dreadful life. We are like fearful, untrained, and bitter children that have played all day and are afraid to go to sleep at night, thinking we are going to miss out or be left out of things. A sailor out on a stormy sea needs a strong sail and anchor for the days and a lighthouse for the nights to survive. This is a good illustration of witnessing. We draw from one another’s strength for the day and mediate on it in the nights in accordance with God’s Word. God has faded out of the mind of this generation, we like immature children, believe that the Toyland of material wealth is a sufficient world. Yet houses, cars, and money really do not fulfill. Abraham begot Isaac, and Isaac begot Jacob – a generation of God-fearing men. But in the next generation, God was not the God of Isaac. He had faded and became second place in their lives. Even in the mother’s womb, there was a struggle for honor and success. Jacob stole his brother’s birthright. Morals were decaying, rottenness appeared. The same things have happened with us. Our whole nation is reaping the results of a fading faith and trust, which is producing decaying morals and a decaying country. We are morally out of control. Unless we, like Jacob, who when frightened for his life desired a moral renewal, acknowledge that we are wrong and find God in the process. We must seek God with our whole hearts. The future of this world is in the hands of the believers. God has left everything in the hands of the church. Therefore, we must witness. An evangelical team must go out and bring the people back to the Garden of Eden as God had originally planned. Grace is always available!
Rosa Pearl Johnson
Generally speaking a view of the available economic systems that have been tested historically must acknowledge the immense power of capitalism to generate living standards food housing education the amenities to a degree unprecedented in human civilization. The benefits of such a system while occasionally random and unpredictable with periods of undeniable stress and misery depression starvation and degradation are inevitably distributed to a greater and greater percentage of the population. The periods of economic stability also ensure a greater degree of popular political freedom and among the industrial Western democracies today despite occasional suppression of free speech quashing of dissent corruption of public officials and despite the tendency of legislation to serve the interests of the ruling business oligarchy the poisoning of the air water the chemical adulteration of food the obscene development of hideous weaponry the increased costs of simple survival the waste of human resources the ruin of cities the servitude of backward foreign populations the standards of life under capitalism by any criterion are far greater than under state socialism in whatever forms it is found British Swedish Cuban Soviet or Chinese. Thus the good that fierce advocacy of personal wealth accomplishes in the historical run of things outweighs the bad. And while we may not admire always the personal motives of our business leaders we can appreciate the inevitable percolation of the good life as it comes down through our native American soil. You cannot observe the bounteous beauty of our county nor take pleasure in its most ordinary institutions in peace and safety without acknowledging the extraordinary achievement of American civilization. There are no Japanese bandits lying in wait on the Tokaidoways after all. Drive down the turnpike past the pretty painted pipes of the oil refineries and no one will hurt you.
E.L. Doctorow
Betrayed and abandoned, cut adrift or superannuated, coerced or manipulated, speeded up, cheated, living in the shadows—this is a recipe for acquiescence. Yet conditions of life and labor as bad as or even far worse than these once were instigators to social upheaval. Alongside the massing of enemies on the outside—employers, insulated and self-protective union leaders, government policy makers, the globalized sweatshop, and the globalized megabank—something in the tissue of working-class life had proved profoundly disempowering and also accounted for the silence. Work itself had lost its cultural gravitas. What in part qualified the American Revolution as a legitimate overturning of an ancien régime was its political emancipation of labor. Until that time, work was considered a disqualifying disability for participating in public life. It entailed a degree of deference to patrons and a narrow-minded preoccupation with day-to-day affairs that undermined the possibility of disinterested public service. By opening up the possibility of democracy, the Revolution removed, in theory, that crippling impairment and erased an immemorial chasm between those who worked and those who didn’t need to. And by inference this bestowed honor on laboring mankind, a recognition that was to infuse American political culture for generations. But in our new era, the nature of work, the abuse of work, exploitation at work, and all the prophecies and jeremiads, the condemnations and glorifications embedded in laboring humanity no longer occupied center stage in the theater of public life. The eclipse of the work ethic as a spiritual justification for labor may be liberating. But the spiritless work regimen left behind carries with it no higher justification. This disenchantment is also a disempowerment. The modern work ethic becomes, to cite one trenchant observation, “an ideology propagated by the middle class for the working classes with enough plausibility and truth to make it credible.
Steve Fraser (The Age of Acquiescence: The Life and Death of American Resistance to Organized Wealth and Power)
In fact, the same basic ingredients can easily be found in numerous start-up clusters in the United States and around the world: Austin, Boston, New York, Seattle, Shanghai, Bangalore, Istanbul, Stockholm, Tel Aviv, and Dubai. To discover the secret to Silicon Valley’s success, you need to look beyond the standard origin story. When people think of Silicon Valley, the first things that spring to mind—after the HBO television show, of course—are the names of famous start-ups and their equally glamorized founders: Apple, Google, Facebook; Jobs/ Wozniak, Page/ Brin, Zuckerberg. The success narrative of these hallowed names has become so universally familiar that people from countries around the world can tell it just as well as Sand Hill Road venture capitalists. It goes something like this: A brilliant entrepreneur discovers an incredible opportunity. After dropping out of college, he or she gathers a small team who are happy to work for equity, sets up shop in a humble garage, plays foosball, raises money from sage venture capitalists, and proceeds to change the world—after which, of course, the founders and early employees live happily ever after, using the wealth they’ve amassed to fund both a new generation of entrepreneurs and a set of eponymous buildings for Stanford University’s Computer Science Department. It’s an exciting and inspiring story. We get the appeal. There’s only one problem. It’s incomplete and deceptive in several important ways. First, while “Silicon Valley” and “start-ups” are used almost synonymously these days, only a tiny fraction of the world’s start-ups actually originate in Silicon Valley, and this fraction has been getting smaller as start-up knowledge spreads around the globe. Thanks to the Internet, entrepreneurs everywhere have access to the same information. Moreover, as other markets have matured, smart founders from around the globe are electing to build companies in start-up hubs in their home countries rather than immigrating to Silicon Valley.
Reid Hoffman (Blitzscaling: The Lightning-Fast Path to Building Massively Valuable Companies)
Fine art galleries are the excellent setups for exhibiting art, generally aesthetic art such as paints, sculptures, and digital photography. Basically, art galleries showcase a range of art designs featuring contemporary and traditional fine art, glass fine art, art prints, and animation fine art. Fine art galleries are dedicated to the advertising of arising artists. These galleries supply a system for them to present their jobs together with the works of across the country and internationally popular artists. The UNITED STATE has a wealth of famous art galleries. Lots of villages in the U.S. show off an art gallery. The High Museum of Fine art, Alleged Gallery, Henry Art Gallery, National Gallery of Art Gallery, Washington Gallery of Modern Art, Agora Gallery, Rosalux Gallery, National Portrait Gallery, The Alaska House Gallery, and Anchorage Gallery of History and Art are some of the renowned fine art galleries in the United States. Today, there are on the internet fine art galleries showing initial artwork. Several famous fine art galleries show regional pieces of art such as African fine art, American art, Indian fine art, and European art, in addition to individual fine art, modern-day and modern fine art, and digital photography. These galleries collect, show, and keep the masterpieces for the coming generations. Many famous art galleries try to entertain and educate their local, nationwide, and international audiences. Some renowned fine art galleries focus on specific areas such as pictures. A great variety of well-known fine art galleries are had and run by government. The majority of famous fine art galleries supply an opportunity for site visitors to buy outstanding art work. Additionally, they organize many art-related tasks such as songs shows and verse readings for kids and grownups. Art galleries organize seminars and workshops conducted by prominent artists. Committed to quality in both art and solution, most well-known fine art galleries provide you a rich, exceptional experience. If you wish to read additional information, please visit this site
Famous Art Galleries
It is easy for the student to feel that with all his labour he is collecting only a few leaves, many of them now torn or decayed, from the countless foliage of the Tree of Tales, with which the Forest of Days is carpeted. It seems vain to add to the litter. Who can design a new leaf? The patterns from bud to unfolding, and the colours from spring to autumn were all discovered by men long ago. But that is not true. The seed of the tree can be replanted in almost any soil, even in one so smoke-ridden (as Lang said) as that of England. Spring is, of course, not really less beautiful because we have seen or heard of other like events: like events, never from world's beginning to world's end the same event. Each leaf, of oak and ash and thorn, is a unique embodiment of the pattern, and for some this very year may be the embodiment, the first ever seen and recognized, though oaks have put forth leaves for countless generations of men. We do not, or need not, despair of drawing because all lines must be either curved or straight, nor of painting because there are only three 'primary' colours. We may indeed be older now, in so far as we are heirs in enjoyment or in practice of many generations of ancestors in the arts. In this inheritance of wealth there may be a danger of boredom or of anxiety to be original, and that may lead to a distaste for fine drawing, delicate pattern, and 'pretty' colours, or else to mere manipulation and over-elaboration of old material, clever and heartless. But the true road of escape from such weariness is not to be found in the willfully awkward, clumsy, or misshapen, not in making all things dark or unremittingly violent; nor in the mixing of colours on through subtlety to drabness, and the fantastical complication of shapes to the point of silliness and on towards delirium. Before we reach such states we need recovery. We should look at green again, and be startled anew (but not blinded) by blue and yellow and red. We should meet the centaur and the dragon, and then perhaps suddenly behold, like the ancient shepherds, sheep, and dogs, and horses – and wolves. This recovery fairy-stories help us to make. In that sense only a taste for them may make us, or keep us, childish.
J.R.R. Tolkien (The Monsters and the Critics and Other Essays)
With the exception of the fog he seemed to control everything. Yet he was angry. I knew that he was angry by this token. When I read what he wrote about women I thought, not of what he was saying, but of himself. When an arguer argues dispassionately he thinks only of the argument; and the reader cannot help thinking of the argument too. If he had written dispassionately about women, had used indisputable proofs to establish his argument and had shown no trace of wishing that the result should be one thing rather than another, one would not have been angry either. One would have accepted the fact, as one accepts the fact that a pea is green or a canary yellow. So be it, I should have said. But I had been angry because he was angry. Yet it seemed absurd, I thought, turning over the evening paper, that a man with all this power should be angry. Or is anger, I wondered, somehow, the familiar, the attendant sprite on power? Rich people, for example, are often angry because they suspect that the poor want to seize their wealth. The professors, or patriarchs, as it might be more accurate to call them, might be angry for that reason partly, but partly for one that lies a little less obviously on the surface. Possibly they were not “angry” at all; often, indeed, they were admiring, devoted, exemplary in the relations of private life. Possibly when the professor insisted a little too emphatically upon the inferiority of women, he was concerned not with their inferiority, but with his own superiority. That was what he was protecting rather hot-headedly and with too much emphasis, because it was a jewel to him of the rarest price. Life for both sexes—and I looked at them, shouldering their way along the pavement—is arduous, difficult, a perpetual struggle. It calls for gigantic courage and strength. More than anything, perhaps, creatures of illusion as we are, it calls for confidence in oneself. Without self-confidence we are as babes in the cradle. And how can we generate this imponderable quality, which is yet so invaluable, most quickly? By thinking that other people are inferior to oneself. By feeling that one has some innate superiority—it may be wealth, or rank, a straight nose, or the portrait of a grandfather by Romney—for there is no end to the pathetic devices of the human imagination—over other people. Hence the enormous importance to a patriarch who has to conquer, who has to rule, of feeling that great numbers of people, half the human race indeed, are by nature inferior to himself. It must indeed be one of the chief sources of his power.
Virginia Woolf (A Room of One's Own)
When we reach a certain age we have opportunity to decide how we present ourselves to the world, and that age is getting ever younger. Even our young teenage generation is aware of fashion and we grow acutely more and more aware of how obsessed our society is with imagery and appearance. Or rather we become more aware that to get on in life we need to be brash and bright and sparkling all the time. That bright colours and big noises is what gets your through life, that any substance behind that is almost irrelevant to success. We only need look at who we proclaim as celebrities, who society rewards with wealth, that substance is not a prerequisite to success. Be bright, make a statement, choose a bold look, dye your hair, pierce your body, paint it with permanent ink, wear outlandish clothes and don't be afraid to say something crude or mean or controversial because that's the person you are. Or is it? Is it that when you've done with the all the additions to your body, the person you look at in the mirror is no longer the real you. It is a character, the one you think society wants you to be, that society has convinced you that you want to be, substance optional. One of the most beautiful moments of conversation on and offline I've had with some people is when they surprise me, a comment or opinion with substance and thought, something away fro their character, revealing the real individual in-between. So why hide that part of you. When did our society evolve into a place when people have to sell themselves as a larger than life character? When did being a little quiet, thoughtful, more subtly dressed stop being classy and become perceived as dull. When did people, intelligent people, start to realise that world didn't want them to be themselves and it was better to throw in some over the top extravagances, make claim to some extreme habits and tastes. These same people permanently seeking definition of the character they've become rather than friendship from real people who know it is purely superficial but go along with it anyway. You're not your unnaturally coloured hair or your mark applied to you by a skilled artist. You are not the label of clothes you wear nor the quirky colours you choose to represent yourself. Just be honest with yourself, attention seeking is an illness. Don't follow the trends like everyone else. Make your own. That's my objective, to unashamedly be myself, And that is probably why I always wear a lot of black. No tricks, no fancy colours, no parlour tricks to detract from who I am. I want people to see my subtance, not be clouded with smoke and mirrors and see a character that doesn't really exist.
Raven Lockwood
When we reach a certain age we have opportunity to decide how we present ourselves to the world, and that age is getting ever younger. Even our young teenage generation is aware of fashion and we grow acutely more and more aware of how obsessed our society is with imagery and appearance. Or rather we become more aware that to get on in life we need to be brash and bright and sparkling all the time. That bright colours and big noises is what gets your through life, that any substance behind that is almost irrelevant to success. We only need look at who we proclaim as celebrities, who society rewards with wealth, that substance is not a prerequisite to success. Be bright, make a statement, choose a bold look, dye your hair, pierce your body, paint it with permanent ink, wear outlandish clothes and don't be afraid to say something crude or mean or controversial because that's the person you are. Or is it? Is it that when you've done with the all the additions to your body, the person you look at in the mirror is no longer the real you. It is a character, the one you think society wants you to be, that society has convinced you that you want to be, substance optional. One of the most beautiful moments of conversation on and offline I've had with some people is when they surprise me, a comment or opinion with substance and thought, something away fro their character, revealing the real individual in-between. So why hide that part of you. When did our society evolve into a place when people have to sell themselves as a larger than life character? When did being a little quiet, thoughtful, more subtly dressed stop being classy and become perceived as dull. When did people, intelligent people, start to realise that world didn't want them to be themselves and it was better to throw in some over the top extravagances, make claim to some extreme habits and tastes. These same people permanently seeking definition of the character they've become rather than friendship from real people who know it is purely superficial but go along with it anyway. You're not your unnaturally coloured hair or your mark applied to you by a skilled artist. You are not the label of clothes you wear nor the quirky colours you choose to represent yourself. Just be honest with yourself, attention seeking is an illness. Don't follow the trends like everyone else. Make your own. That's my objective, to unashamedly be myself, And that is probably why I always wear a lot of black. No tricks, no fancy colours, no parlour tricks to detract from who I am. I want people to see my subtance, not be clouded with smoke and mirrors and see a character that doesn't really exist.
Raven Lockwood
The US traded its manufacturing sector’s health for its entertainment industry, hoping that Police Academy sequels could take the place of the rustbelt. The US bet wrong. But like a losing gambler who keeps on doubling down, the US doesn’t know when to quit. It keeps meeting with its entertainment giants, asking how US foreign and domestic policy can preserve its business-model. Criminalize 70 million American file-sharers? Check. Turn the world’s copyright laws upside down? Check. Cream the IT industry by criminalizing attempted infringement? Check. It’ll never work. It can never work. There will always be an entertainment industry, but not one based on excluding access to published digital works. Once it’s in the world, it’ll be copied. This is why I give away digital copies of my books and make money on the printed editions: I’m not going to stop people from copying the electronic editions, so I might as well treat them as an enticement to buy the printed objects. But there is an information economy. You don’t even need a computer to participate. My barber, an avowed technophobe who rebuilds antique motorcycles and doesn’t own a PC, benefited from the information economy when I found him by googling for barbershops in my neighborhood. Teachers benefit from the information economy when they share lesson plans with their colleagues around the world by email. Doctors benefit from the information economy when they move their patient files to efficient digital formats. Insurance companies benefit from the information economy through better access to fresh data used in the preparation of actuarial tables. Marinas benefit from the information economy when office-slaves look up the weekend’s weather online and decide to skip out on Friday for a weekend’s sailing. Families of migrant workers benefit from the information economy when their sons and daughters wire cash home from a convenience store Western Union terminal. This stuff generates wealth for those who practice it. It enriches the country and improves our lives. And it can peacefully co-exist with movies, music and microcode, but not if Hollywood gets to call the shots. Where IT managers are expected to police their networks and systems for unauthorized copying – no matter what that does to productivity – they cannot co-exist. Where our operating systems are rendered inoperable by “copy protection,” they cannot co-exist. Where our educational institutions are turned into conscript enforcers for the record industry, they cannot co-exist. The information economy is all around us. The countries that embrace it will emerge as global economic superpowers. The countries that stubbornly hold to the simplistic idea that the information economy is about selling information will end up at the bottom of the pile. What country do you want to live in?
Cory Doctorow (Content: Selected Essays on Technology, Creativity, Copyright, and the Future of the Future)
In Andhra, farmers fear Naidu’s land pool will sink their fortunes Prasad Nichenametla,Hindustan Times | 480 words The state festival tag added colour to Sankranti in Andhra Pradesh this time. But the hue of happiness was missing in 29 villages along river Krishna in Guntur district. The villagers knew it was their last Sankranti, a harvest festival celebrated to seek agricultural prosperity. For in two months, more than 30,000 acres of fertile farmland would be acquired for a brand new capital planned in collaboration with Singapore. The Nara Chandrababu Naidu government went about the capital project by setting aside the Centre’s land acquisition act and drawing up a compensation package for land-owning and tenant farmers and labourers. Many are opposed to it, and are not keen on snapping their centuries-old bond with their land and livelihood. In Penumaka village, Nageshwara Rao, 50, fears the future as he does not possess a tenancy certificate that could have brought some relief under the compensation package. “The entire village is against land-pooling but we hear the government is adamant,” Rao says, referring to municipal minister P Narayana’s alleged assertion that land would be taken with or without the farmers’ consent. Narayana is supervising the land-pooling process. “Naidu says he would give us Rs 50,000 per year in lieu of annual crops. We earn that much in a month here,” villager Meka Koti Reddy says. To drive home the point, locals in Undavalli village nearby have put up a board asking officials to keep off their lands that produce three crops a year. Unlike other parts of Andhra Pradesh, the water-rich land here is highly productive yielding 200 varieties of crops. Some farmers are also suspicious about the compensation because Naidu is yet to deliver on the loan-waiver promise. They are now weighing legal options besides seeking Prime Minister Narendra Modi’s intervention to retain their land. While the villagers opposing land-pooling are allegedly being backed by Jaganmohan Reddy’s YSR Congress Party, those belonging to the Kamma community — the support base for Naidu’s Telugu Desam Party — are said to be cooperative.  It is also believed that Naidu chose this location over others suggested by experts to primarily benefit the Kamma industrialists who own large swathes of land in Krishna and Guntur districts. But even the pro-project villagers cannot help feel insecure. “We are clueless about where our developed area would be. What if the project is not executed within Naidu’s tenure? Is there a legal recourse?” Idupulapati Rambabu of Mandadam says. This is despite Naidu’s assurance on January 1 at nearby Thulluru, where he launched the land-pooling process, asking farmers to give land without any apprehension. He said the deal in its present form would make them richer than him in a decade. “We are not building a mere city but a hub of economic activity loaded with superior infrastructure that is aimed at generating wealth. This would be a win-win situation for all,” Naidu tells HT. As of now, villages like Nelapadu struggling with low soil fertility seem to be winning from the package.
WEDNESDAY, JANUARY 20, 1965 My fellow countrymen, on this occasion, the oath I have taken before you and before God is not mine alone, but ours together. We are one nation and one people. Our fate as a nation and our future as a people rest not upon one citizen, but upon all citizens. This is the majesty and the meaning of this moment. For every generation, there is a destiny. For some, history decides. For this generation, the choice must be our own. Even now, a rocket moves toward Mars. It reminds us that the world will not be the same for our children, or even for ourselves m a short span of years. The next man to stand here will look out on a scene different from our own, because ours is a time of change-- rapid and fantastic change bearing the secrets of nature, multiplying the nations, placing in uncertain hands new weapons for mastery and destruction, shaking old values, and uprooting old ways. Our destiny in the midst of change will rest on the unchanged character of our people, and on their faith. THE AMERICAN COVENANT They came here--the exile and the stranger, brave but frightened-- to find a place where a man could be his own man. They made a covenant with this land. Conceived in justice, written in liberty, bound in union, it was meant one day to inspire the hopes of all mankind; and it binds us still. If we keep its terms, we shall flourish. JUSTICE AND CHANGE First, justice was the promise that all who made the journey would share in the fruits of the land. In a land of great wealth, families must not live in hopeless poverty. In a land rich in harvest, children just must not go hungry. In a land of healing miracles, neighbors must not suffer and die unattended. In a great land of learning and scholars, young people must be taught to read and write. For the more than 30 years that I have served this Nation, I have believed that this injustice to our people, this waste of our resources, was our real enemy. For 30 years or more, with the resources I have had, I have vigilantly fought against it. I have learned, and I know, that it will not surrender easily. But change has given us new weapons. Before this generation of Americans is finished, this enemy will not only retreat--it will be conquered. Justice requires us to remember that when any citizen denies his fellow, saying, "His color is not mine," or "His beliefs are strange and different," in that moment he betrays America, though his forebears created this Nation. LIBERTY AND CHANGE Liberty was the second article of our covenant. It was self- government. It was our Bill of Rights. But it was more. America would be a place where each man could be proud to be himself: stretching his talents, rejoicing in his work, important in the life of his neighbors and his nation. This has become more difficult in a world where change and growth seem to tower beyond the control and even the judgment of men. We must work to provide the knowledge and the surroundings which can enlarge the possibilities of every citizen. The American covenant called on us to help show the way for the liberation of man. And that is today our goal. Thus, if as a nation there is much outside our control, as a people no stranger is outside our hope.
Lyndon B. Johnson
Writing a decade later, in the essay 'Experience and Poverty' of 1933, Benjamin, unsurprisingly, saw the phenomenon differently: 'A generation that had gone to school in horse-drawn streetcars now stood in the open air, amid a landscape in which nothing was the same except the clouds and, at its center, in a force field of destructive torrents and explosions, the tiny, fragile human body. With this tremendous development of technology, a completely new poverty has descended on humankind. And the reverse side of this poverty is the oppressive wealth of ideas that has been spread among people, or rather has swamped them entirely - ideas that have come with the revival of astrology and the wisdom of yoga, Christian Science and chiromancy, vegetarianism and gnosis, scholasticism and spiritualism. For this is not a genuine revival but a galvanization.' If Kracauer maintains the idealist notion that 'concrete communal forms' might arise as the reflection of ideas emanating from a generalized national spirit, Benjamin suggests that the unceasing profusion of this 'wealth of ideas' would actually 'swamp' people - and that a new experiential poverty or constructive divestiture is actually the only appropriate response to the times.
Howard Eiland (Walter Benjamin: A Critical Life)
It’s more about consistently creating wealth by creating businesses, creating opportunities, and creating investments. It hasn’t been a giant one-off thing. My personal wealth has not been generated by one big year. It just stacks up a little bit, a few chips at a time: more options, more businesses, more investments, more things I can do.
Eric Jorgenson (The Almanack of Naval Ravikant: A Guide to Wealth and Happiness)
For most of my childhood in the 1980s, no one had even heard of Bangladesh. The erasure brought up an old feeling of being illegible. Invisible. Maps make borders real. On this map, Bangladesh didn’t matter. As if generations of our people—who lived as Indian, British, Pakistani—didn’t fight or die for India’s Independence. As if they had not labored to build India’s economy and wealth for centuries. As if this land where India’s rivers end can be separated from the rivers and dams that Roy has written so fiercely about. As if the women-led garment workforce and rural microfinancing have not shaped modern South Asia’s feminist future. As if the soil of East Bengal did not birth ways of divine feminine worship. As if we have not always been despised, maligned, and erased by upper-caste Brahmins as the mleccha, low caste, Dalit, Muslim, barbarians.
Tanaïs (In Sensorium: Notes for My People)
The wealth gap is so big and so wide that something short of a miracle has to happen to get families of color where they need to be.
Najah Roberts
The Virginia House of Burgesses was threatened by the prospect of losing legal claim to generations of free labor and incalculable wealth. So it moved to close the loopholes that Key’s case revealed. It passed legislation in 1662 that was modeled after the Roman law of partus sequitur ventrem, which determined the citizenship status of the child according to the status of the mother, not the father. This shift allowed White slaveholders to continue raping enslaved Black women and producing mixed-race free labor with absolute impunity. British masters no longer had to acknowledge their children before the law, so their children had no claim to citizenship under British law. This single law laid the foundation for the legal construct of race in the US.
Lisa Sharon Harper (Fortune: How Race Broke My Family and the World--and How to Repair It All)
Wealth, which I use synonymously with the accountants’ term net worth, shows how rich you are now, whereas income measures how much money your wealth, labor, and ingenuity are currently generating.
Edward O. Thorp (A Man for All Markets: From Las Vegas to Wall Street, How I Beat the Dealer and the Market)
Mass imprisonment generates profits as it devours social wealth, and thus it tends to reproduce the very conditions that lead people to prison.
Angela Y. Davis (Are Prisons Obsolete? (Open Media Series))
is focusing on our natural skills and talents, being mindful of how we use our time, and prioritizing the building of generational wealth, because that is how we can make serious change.
Rachel Rodgers (We Should All Be Millionaires: A Woman’s Guide to Earning More, Building Wealth, and Gaining Economic Power)
Study it constantly, perseveringly, and industriously. Read it through and through until it becomes part of your being and generates faith that will move mountains. It is a mine of wealth, the source of health, and a world of pleasure. It is given to you in this life, will be opened at the judgment, and will last forever. It involves the highest responsibility, will reward the least to the greatest labor, and will condemn all who trifle with its sacred contents. It is a mirror to reflect (Jas. 1:23); a hammer to convict (Jer. 23:29); a fire to refine (Jer. 23:29); seed to multiply (1 Pet. 1:23); water to cleanse (Eph. 5:26; Jn. 15:3); a lamp to guide (Ps. 119:105); and food to nourish, including milk for babes (1 Pet. 2:2); bread for the hungry (Mt. 4:4); meat for men (Heb. 5:11-14); and honey for dessert (Ps. 19:10). It is rain and snow to refresh (Isa. 55:10); a sword to cut (Heb. 4:12); a bow to revenge (Hab. 3:9); gold to enrich (Ps. 19:7-10); and power to create life and faith (1 Pet. 1:23; Rom. 10:17).
Finis Jennings Dake (God's Plan for Man)