Greed Morals Quotes

When morality comes up against profit, it is seldom that profit loses.

We have always known that heedless self interest was bad morals, we now know that it is bad economics.

The point is, there is no feasible excuse for what are, for what we have made of ourselves. We have chosen to put profits before people, money before morality, dividends before decency, fanaticism before fairness, and our own trivial comforts before the unspeakable agonies of others

Nothing is sufficient for the person who finds sufficiency too little

Historians have a word for Germans who joined the Nazi party, not because they hated Jews, but out of a hope for restored patriotism, or a sense of economic anxiety, or a hope to preserve their religious values, or dislike of their opponents, or raw political opportunism, or convenience, or ignorance, or greed. That word is "Nazi." Nobody cares about their motives anymore. They joined what they joined. They lent their support and their moral approval. And, in so doing, they bound themselves to everything that came after. Who cares any more what particular knot they used in the binding?

To make a deliberate falsification for personal gain is the last, worst depth to which either scholar or artist can descend in work or life. (Letter to Muriel St. Clare Byrne, 8 September 1935)

Cash is always the deciding factor in such matters of moral politics; nothing ever gets done unless motivated by commerce or greed.

There's a hole in the world like a great black pit and the vermin of the world inhabit it and its morals aren't worth what a pig could spit and it goes by the name of London. At the top of the hole sit the privileged few Making mock of the vermin in the lonely zoo turning beauty to filth and greed... I too have sailed the world and seen its wonders, for the cruelty of men is as wonderous as Peru but there's no place like London!

The vice I am talking of is Pride or Self-Conceit: and the virtue opposite to it, in Christian morals, is called Humility...According to Christian teachers, the essential vice, the utmost evil, is Pride. Unchastity, anger, greed, drunkenness, and all that, are mere flea bites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind.

People see violence as moral, not immoral: across the world and throughout history, more people have been murdered to mete out justice than to satisfy greed.

They say that life is an accident, driven by sexual desire, that the universe has no moral order, no truth, no God. Driven by insatiable lusts, drunk on the arrogance of power, hypocritical, deluded, their actions foul with self-seeking, tormented by a vast anxiety that continues until their death, convinced that the gratification of desire is life's sole aim, bound by a hundred shackles of hope, enslaved by their greed, they squander their time dishonestly piling up mountains of wealth. "Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal?

Contemporary Christians have declared war on individual immorality but seem remarkably silent about the evil of systems, especially corporate greed and malfeasance. (p. 176)

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

We frolic in our emancipation from theology, but have we developed a natural ethic—a moral code independent of religion—strong enough to keep our instincts of acquisition, pugnacity, and sex from debasing our civilization into a mire of greed, crime, and promiscuity? Have we really outgrown intolerance, or merely transferred it from religious to national, ideological, or racial hostilities?

A Harvey Nicks chick with throwaway morals and a trustfund appetite.

Most of us waste this extraordinary thing called life. We have lived forty or sixty years, have gone to the office, engaged ourselves in social activity, escaping in various forms, and at the end of it, we have nothing but an empty, dull, stupid life, a wasted life. Now, pleasure has created this pattern of social life. We take pleasure in ambition, in competition, in acquiring knowledge or power, or position, prestige, status. And that pursuit of pleasure as ambition, competition, greed, envy, status, domination, power is respectable. It is made respectable by a society which has only one concept: that you shall lead a moral life, which is a respectable life. You can be ambitious, you can be greedy, you can be violent, you can be competitive, you can be a ruthless human being, but society accepts it, because at the end of your ambition, you are either so called successful man with plenty of money, or a failure and therefore a frustrated human being. So social morality is immorality.

Yet Smith’s claim that the selfish human urge to increase private profits is the basis for collective wealth is one of the most revolutionary ideas in human history – revolutionary not just from an economic perspective, but even more so from a moral and political perspective. What Smith says is, in fact, that greed is good, and that by becoming richer I benefit everybody, not just myself. Egoism is altruism.

Greed is by definition the moral ruler of the Hierarchy, Diago. All decisions are based upon it. It is not the strong who benefit in their system, no matter what they say—it is the weak. It is the ones willing to do anything, sacrifice anything, to rise. It rewards avarice and is so steeped in a wrong way of thinking that those within it cannot even see it.” He shook his head sadly. “There is no form of government that is immune from mistakes or from corruption—but it is the Hierarchy’s foundation, Son. Never forget that.

What is morality? It is not the following of enjoined rules of conduct. It is not a question of standing above temptations, or of conquering hate, anger, greed, lust and violence. Questioning your actions before and after creates the moral problem. What is responsible for this situation is the faculty of distinguishing between right and wrong and influencing your actions accordingly.Life is action. Unquestioned action is morality. Questioning your actions is destroying the expression of life. A person who lets life act in its own way without the protective movement of thought has no self to defend. What need will he have to lie or cheat or pretend or to commit any other act which his society considers immoral?

The thrust here is that Dostoevsky wrote fiction about the stuff that's really important. He wrote fiction about identity, moral value, death, will, sexual vs. spiritual love, greed, freedom, obsession, reason, faith, suicide. And he did it without ever reducing his characters to mouthpieces or his books to tracts. His concern was always what it is to be a human being-that is, how to be an actual person, someone whose life is informed by values and principles, instead of just an especially shrewd kind of self-preserving animal.

More fundamentally than any of this, though, is their deep fear that if the free market system really has set in motion physical and chemical processes that, if allowed to continue unchecked, threaten large parts of humanity at an existential level, then their entire crusade to morally redeem capitalism has been for naught. With stakes like these, clearly greed is not so very good after all. And that is what is behind the abrupt rise in climate change denial among hardcore conservatives: they have come to understand that as soon as they admit that climate change is real, they will lose the central ideological battle of our time—whether we need to plan and manage our societies to reflect our goals and values, or whether that task can be left to the magic of the market.

What constitutes misuse of the universe? This question can be answered in one word: greed…. Greed constitutes the most grievous wrong. LAURENTI MAGESA, African Religion: The Moral Traditions of Abundant Life

Democrats care about what's fair and true. Republicans only care about winning, no matter how much they have to lie and cheat.

Where there is desire, the means to fulfill it are endless.

It is ironical that for all the value we give to the rational, life is primarily governed by the irrational. Love is not rational. Sorrow is not rational. Hatred, ambition, rage and greed are irrational. Even ethics, morals and aesthetics are not rational. They depend on values and standards which are ultimately subjective.

The great hatred of capitalism in the hearts of the oppressed, ancient and modern, I think, stems not merely from the ensuing vast inequality in wealth, and the often unfair and arbitrary nature of who profits and who suffers, but from the silent acknowledgement that under a free market economy the many victims of the greed of the few are still better off than those under the utopian socialism of the well-intended. It is a hard thing for the poor to acknowledge benefits from their rich moral inferiors who never so intended it. (p.272)

world has things which full fill man needs, but not greeds.

Expanding the competitions’ “dirty bike” or ‘dirty ball” corruption reveals a mirror of society. If politicians deviate from their honest cause into bribery, if art turns into a battle of greed or consumerism, and truth becomes post-truth, the integrity erodes desperately, values are sacrificed at the altar of vainglory, and the moral compass is in a complete mess. (“The dirty bike")

We have created society and that society has conditioned us. Our minds are tortured and heavily conditioned by a morality which is not moral; the morality of the society is immorality, beacuse society admits and encourages violence, greed, competition, ambition and so on, which are essentially immoral. There is no love, consideration, affection, tenderness, and the 'moral respectability' of the society is utterly disorderly. A mind that has been trained for thousand of years to accept, to obey and conform, cannot possibly be highly sensitive and therefore highly virtuous. We are caught in this trap.

Independence that has declared its ‘independence’ from the sure and certain compass of sound morals is nothing more than rogue greed having scantily dressed itself in the garb of independence while running off the cliff of anarchy.

The people running a corporation are occasionally criminally responsible when the corporation has done something illegal; however, they are not when the corporation does something legal yet immoral -it is outside the realm of guilt.

One can try to evade the problem by adopting a ‘morality of intentions’. What’s important is what I intend, not what I actually do or the outcome of what I do. However, in a world in which everything is interconnected, the supreme moral imperative becomes the imperative to know. The greatest crimes in modern history resulted not just from hatred and greed, but even more so from ignorance and indifference. Charming English ladies financed the Atlantic slave trade by buying shares and bonds in the London stock exchange, without ever setting foot in either Africa or the Caribbean. They then sweetened their four o’clock tea with snow-white sugar cubes produced in hellish plantations – about which they knew nothing.

The virtue of capitalism is that society can take advantage of people’s greed rather than their benevolence, but there is no need to, in addition, extol such greed as a moral (or intellectual) accomplishment (the reader can easily see that, aside from very few exceptions like George Soros, I am not impressed by people with money).

Ultimately, the source of our problems lies at the level of the individual. If people lack moral values and integrity, no system of laws and regulations will be adequate. So long as people give priority to material values, then injustice, corruption, inequity, intolerance, and greed—all the outward manifestations of neglect of inner values—will persist.

The state is concerned with the promotion of outward righteousness arising from the individual being constrained to keep the law. The Gospel alters human nature, whereas the state merely restrains human greed and evil, having no positive power to alter human motivation.

People see violence as moral, not immoral: across the world and throughout history, more people have been murdered to mete out justice than to satisfy greed.28

When greed transcends rationale, morality becomes irrelevant.

[At the scene of a murder] The cats' bloodthirst was normal; it was the way God had made them. They were hunters, they killed for food and to train their young--well maybe sometimes for sport. But this violent act by some unknown human had nothing to do with hunting--for a human to brutally maim one of the own kind out of rage or sadism or greed was, to Joe and Dulcie (the cats), a shocking degradation of the human condition. To imagine that vicious abandon in a human deeply distressed Dulcie; she did not like thinking about humans that way.

No matter where you go, there’s always something to deal with; if it’s not greed, it’s lust, or envy, or pride, or something else. You just have to live your life so uncorrupted that it offsets the corruption as much as possible.

Uncouth, clannish, lumbering about the confines of Space and Time with a puzzled expression on his face and a handful of things scavenged on the way from gutters, interglacial littorals, sacked settlements and broken relationships, the Earth-human has no use for thinking except in the service of acquisition. He stands at every gate with one hand held out and the other behind his back, inventing reasons why he should be let in. From the first bunch of bananas, his every sluggish fit or dull fleabite of mental activity has prompted more, more; and his time has been spent for thousands of years in the construction and sophistication of systems of ideas that will enable him to excuse, rationalize, and moralize the grasping hand. His dreams, those priceless comic visions he has of himself as a being with concerns beyond the material, are no more than furtive cannibals stumbling round in an uncomfortable murk of emotion, trying to eat each other. Politics, religion, ideology — desperate, edgy attempts to shift the onus of responsibility for his own actions: abdications. His hands have the largest neural representation in the somesthetic cortex, his head the smallest; but he's always trying to hide the one behind the other.

You don’t have to be a rocket scientist to see that there is something seriously wrong with this system. Capitalism is a system that puts rich people on a pedestal, legalizes greed, and enables the rich to exploit the poor. It’s morally wrong. What kind of a God would support something so immoral? Would Jesus support the exploitation of the poor by the rich? No, of course not. If you think of yourself as a follower of Christ’s teachings, if you consider yourself a good person, you are morally obligated to be against greed. It’s your duty as a good person to be against exploitation. It’s your moral duty to be against predatory capitalism.

If you think of yourself as a follower of Christ’s teachings, if you consider yourself a good person, you are morally obligated to be against greed. It’s your duty as a good person to be against exploitation. It’s your moral duty to be against predatory capitalism.

When it comes to lying, what one must consider is not the plausibility of the fib but the greed, fear, and stupidity of the receiver. One never lies to people; they lie to themselves. A good liar gives fools what they want to hear and allows them to free themselves from the facts at hand and choose the level of self-delusion that fits their foolishness and moral turpitude. That’s the secret. Oldest trick in the world.

he talked in broad terms about character, moral strength, compassion, and responsibility. “We do not set greed against greed or hatred against hatred,” he thundered. “Our creed is one that bids us to be just to all, to feel sympathy for all, and to strive for an understanding of the needs of all. Our purpose is to smite down wrong.

Values are no longer the premise by which we shape our lives. Rather, they have become the pitifully abhorrent and wholly illegitimate obstacle to our desires. We have labeled them as some dusty set of antiquated ideals. These ideals served a generation that lived out its days in the backwaters of an ignorance fed comatose by intellectual stupor. Therefore, their value rests only in their removal so that hitherto unexplored horizons can be freely ascended. The problem is that we have yet to discern a horizon from a cliff.

Mankind’s moral sense is not a strong beacon light, radiating outward to illuminate in sharp outline all that it touches. It is, rather, a small candle flame, casting vague and multiple shadows, flickering and sputtering in the strong winds of power and passion, greed and ideology. But brought close to the heart and cupped in one’s hands, it dispels the darkness and warms the soul.

If the moral sin of suicide is greed, to hoard stillness and calm for yourself while dispersing your riotous internal pain among all those who survive you, then the mortal sin of the martyr must be pride, the vanity, the hubris to believe not only that your death could mean more than your living, but that your death could mean more than death itself — which, because it is inevitable, means nothing

Baumeister's point is that we have a deep need to understand violence and cruelty through what he calls "the myth of pure evil." Of this myth's many parts, the most important are that evildoers are pure in their evil motives (they have no motives for their actions beyond sadism and greed); victims are pure in their victimhood (they did nothing to bring about their victimization); and evil comes from outside and is associated with a group or force that attacks our group. Furthermore, anyone who questions the application of the myth, who dares muddy the waters of moral certainty, is in league with evil.

In Sallust’s view, the moral fibre of Roman culture had been destroyed by the city’s success and by the wealth, greed and lust for power that had followed its conquest of the Mediterranean and the crushing of all its serious rivals. The crucial moment came eighty-three years before the war against Catiline, when in 146 BCE Roman armies finally destroyed Carthage, Hannibal’s home base on the north coast of Africa.

Ethics, morals and values keep freedom from devolving into license. For license is greed unleashed. And we would be quite wise to remember that greed unleashed is certain to turn and kill the thing that unleashed it.

In 1911, the poet Morris Rosenfeld wrote the song “Where I Rest,” at a time when it was the immigrant Italians, Irish, Poles, and Jews who were exploited in the worst jobs, worked to death or burned to death in sweatshops.[*] It always brings me to tears, provides one metaphor for the lives of the unlucky:[19] Where I Rest Look not for me in nature’s greenery You will not find me there, I fear. Where lives are wasted by machinery That is where I rest, my dear. Look not for me where birds are singing Enchanting songs find not my ear. For in my slavery, chains a-ringing Is the music I do hear. Not where the streams of life are flowing I draw not from these fountains clear. But where we reap what greed is sowing Hungry teeth and falling tears. But if your heart does love me truly Join it with mine and hold me near. Then will this world of toil and cruelty Die in birth of Eden here.[*] It is the events of one second before to a million years before that determine whether your life and loves unfold next to bubbling streams or machines choking you with sooty smoke. Whether at graduation ceremonies you wear the cap and gown or bag the garbage. Whether the thing you are viewed as deserving is a long life of fulfillment or a long prison sentence. There is no justifiable “deserve.” The only possible moral conclusion is that you are no more entitled to have your needs and desires met than is any other human. That there is no human who is less worthy than you to have their well-being considered.[*] You may think otherwise, because you can’t conceive of the threads of causality beneath the surface that made you you, because you have the luxury of deciding that effort and self-discipline aren’t made of biology, because you have surrounded yourself with people who think the same.

In treating people as less important than things, work becomes both demoralised and demoralising and we become blind to the moral content of our decisions...Money and wilfful blindness make us act in ways incompatible wiht what believe our ethics to be, and often even with our own self-interest...the problem with money isn't fundamentally about greed, although it can be comforting to think so. The problem with money is that we live in societies in which mutual support and co-operation is essential, but money erodes the relationships we need to lead productive, fulfilling and genuinely happy lives. When money becomes the dominant behavior, it doesn't cooperate with, or amplify, our relationships; it disengages us from them.

The course of training of the yogī was divided into eight stages, reminding us of the eightfold path of Buddhism, but far less practical: (1) Self-control (yama), the practice of the five moral rules: non-violence, truthfulness, not stealing, chastity, and the avoidance of greed. (2) Observance (niyama), the regular and complete observance of the above five rules. (3) Posture (āsana), sitting in certain postures, difficult without practice, which are thought to be essential to meditation. The most famous of these is padmāsna, the “Lotus Posture”, in which the feet are placed on the opposite thighs, and in which gods and sages are commonly depicted. (4) Control of the Breath (prānāyāma), whereby the breath is held and controlled and the respiration forced into unusual rhythms, which are believed to be of great physical and spiritual value. (5) Restraint (pratyāhāra), whereby the sense organs are trained to take no note of their perceptions. (6) Steadying the Mind (dhāranā), by concentration on a single object, such as the tip of the nose, the navel, an icon, or a sacred symbol. (7) Meditation (dhyāna), when the object of concentration fills the whole mind. (8) Deep Meditation (samādhi), when the whole personality is temporarily dissolved.

The morality of need. The pastor preaches to minds that believe bigger is better; the more spectacular the more important; the most important thing about life is that it is enjoyed; basic needs are a nice home, two cars, a three-week paid vacation, several weekends away; life has cheated you unless you have a Caribbean cruise, a DVD player, and an iPod. People have a corrupted sense of need. Needs become values, they take on their own morality. The language of need has replaced the language of greed.

In a world in which everything is interconnected, the supreme moral imperative becomes the imperative to know. The greatest crimes in modern history resulted not just from hatred and greed, but even more so from ignorance and indifference. Charming English ladies financed the Atlantic slave trade by buying shares and bonds in the London stock exchange, without ever setting foot in either Africa or the Caribbean. They then sweetened their four o'clock tea with snow-white sugar cubes produced in hellish plantations – about which they knew nothing.

As any lawyer knows, the four stages of crime are intention, preparation, attempt, and commission. Nowhere does our law punish the (evil) intentions of an individual since it’s not explicitly seen. Ironically every crime/wrong primarily begins with a (mala-fide) intention. Jesus of Nazareth captured it succinctly when he pointed “What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person.

We are now at the place where we see that progress simply must be made in the realm of morals and ethics and character, if civilization is to be saved. The time has come when we must face the solving of the world’s true problems—the human problems… The problem of lying—which is called propaganda… the problem of selfishness—which is called nationalism or self-interest… the problem of greed—which is often called profit or good business… the problem of license disguised as liberty… the problem of lust masquerading as love… the challenge of materialism—the hook that is baited with security… These are the problems that confront us now.

We're nothing but human. The way of life can be free and beautiful. But we have lost the way. Greed has poisoned men’s souls – has barricaded the world with hate; has goose-stepped us into misery and bloodshed. We think too much and feel too little. More than machinery we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. Don’t fight for slavery, fight for liberty. You are not machines. You are not cattle. You have the love of humanity in your hearts. In this world there is room for everyone and the earth is rich and can provide for everyone. We all want to live by each other’s happiness, not by each other's misery. We don’t want to hate and despise one another. We all want to help one another, human beings are like that. You the people have the power.. the power to create machines.. the power to create happiness. You the people have the power to make life free and beautiful.. To make this life a wonderful adventure. We are all faced throughout our lives with agonizing decisions, moral choices. Some are on a grand scale.. Most of these choices are on lesser points. But we define ourselves by the choices we have made. We are, in fact, the sum total of our choices. Events unfold so unpredictably, so unfairly. Human happiness does not seem to have been included in the design of creation. It is only we, with our capacity to love that give meaning to the indifferent universe.

The vice I am talking of is Pride or Self-Conceit: and the virtue opposite to it, in Christian morals, is called Humility. You may remember, when I was talking about sexual morality, I warned you that the centre of Christian morals did not lie there. Well, now, we have come to the centre. According to Christian teachers, the essential vice, the utmost evil, is Pride. Unchastity, anger, greed, drunkenness, and all that, are mere fleabites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind. Does this seem to you exaggerated? If so, think it over. I pointed out a moment ago that the more pride one had, the more one disliked pride in others. In fact, if you want to find out how proud you are the easiest way is to ask yourself, ‘How much do I dislike it when other people snub me, or refuse to take any notice of me, or shove their oar in, or patronise me, or show off?’ The point is that each person’s pride is in competition with every one else’s pride. It is because I wanted to be the big noise at the party that I am so annoyed at someone else being the big noise. Two of a trade never agree. Now what you want to get clear is that Pride is essentially competitive—is competitive by its very nature—while the other vices are competitive only, so to speak, by accident. Pride gets no pleasure out of having something, only out of having more of it than the next man. We say that people are proud of being rich, or clever, or good-looking, but they are not. They are proud of being richer, or cleverer, or better-looking than others. If everyone else became equally rich, or clever, or good-looking there would be nothing to be proud about. It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition has gone, pride has gone.

We face a deep moral crisis, which we might also describe as a 'crisis of community.' Alongside increasing economic stratification and the continuation of an adaptive racism, a 'morality' of individualism has grown more and more severe. With this deadly combination, we have been losing the spirit that's needed to hold any community or any nation together: a sense of responsibility for each other. In the long term no community can survive when greed and irresponsibility are incentivized instead of reined in. This crisis point to a decision we have to make as a society: Do we want to live in a nation that is defined by inclusionary, solidaristic community values, or one that is defined by the moralistically bankrupt values of Wall Street and the bigoted, exclusionary "solidarity" of reactionaries?

Survival of the fittest" in the commonly used animal sense is not a theory or principle for a "time-binding" being. This theory is only for the physical bodies of animals; its effect upon humanity is sinister and degrading. We see the principle at work all about us in criminal exploitation and profiteering. As a matter of fact, the ages-long application of this animal principle to human affairs has degraded the whole human morale in an inconceivably far-reaching way. Personal greed and selfishness are brazenly owned as principles of conduct. We shrug our shoulders in acquiescence and proclaim greed and selfishness to be the very core of human nature, take it all for granted, and let it pass at that. We have gone so far in our degradation that the prophet of capitalistic principles, Adam Smith, in his famous Wealth of Nations, arrives at the laws of wealth, not from the phenomena of wealth nor from statistical statements, but from the phenomena of selfishness-a fact which shows how far-reaching in its dire influence upon all humanity is the theory that human beings are "animals." Of course the effect is very disastrous. The preceding chapters have shown that the theory is false; it is false, not only because of its unhappy effects, but it belies the characteristic nature of man. Human nature, this time-binding power, not only has the peculiar capacity for perpetual progress, but it has, over and above all animal propensities, certain qualities constituting it a distinctive dimension or type of life. Not only our whole collective life proves a love for higher ideals, but even our dead give us the rich heritage, material and spiritual, of all their toils. There is nothing mystical about it; to call SUCH a class a naturally selfish class is not only nonsensical but monstrous.

What is the good of drawing up, on paper, rules for social behaviour, if we know that, in fact, our greed, cowardice, ill temper, and self-conceit are going to prevent us from keeping them? I do not mean for a moment that we ought not to think, and think hard, about improvements in our social and economic system. What I do mean is that all that thinking will be mere moonshine unless we realise that nothing but the courage and unselfishness of individuals is ever going to make any system work properly. It is easy enough to remove the particular kinds of graft or bullying that go on under the present system: but as long as men are twisters or bullies they will find some new way of carrying on the old game under the new system. You cannot make men good by law: and without good men you cannot have a good society. That is why we must go on to think of the second thing: of morality inside the individual.

The root of all evil, the liberal insists, was precisely this interference with the freedom of employment, trade and currencies practiced by the various schools of social, national, and monopolistic protectionism since the third quarter of the nineteenth century; but for the unholy alliance of trade unions and labor parties with monopolistic manufacturers and agrarian interests, which in their shortsighted greed joined forces to frustrate economic liberty, the world would be enjoying today the fruits of an almost automatic system of creating material welfare. Liberal leaders never weary of repeating that the tragedy of the nineteenth century sprang from the incapacity of man to remain faithful to the inspiration of the early liberals; that the generous initiative of our ancestors was frustrated by the passions of nationalism and class war, vested interests, and monopolists, and above all, by the blindness of the working people to the ultimate beneficence of unrestricted economic freedom to all human interests, including their own. A great intellectual and moral advance was thus, it is claimed; frustrated by the intellectual and moral weaknesses of the mass of the people; what the spirit of Enlightenment had achieved was put to nought by the forces of selfishness. In a nutshell this is the economic liberal’s defense. Unless it is refuted, he will continue to hold the floor in the contest of arguments.

Implicit in this was humanity. With it, the base of survival emerged - A magnificent ethic: The highest command is in terms of the species. The next is survival of group. The lowest of three is survival of self. All good and all evil, all morals, all progress, depend on this order of basic commands. To survive for the self at the price of the group is to jeopardize species. For a group to survive at the price of the species is manifest suicide. Here is the essence of good and of greed and a wellspring of justice for all of mankind.

Implicit in this was humanity. With it, the base of survival emerged - A magnificent ethic: The highest command is in terms of the species. The next is survival of group. The lowest of three is survival of self. All good and all evil, all morals, all progress, depend on this order of basic commands. To survive for the self at the price of the group is to jeopardize species. For a group to survive at the price of the specifies is manifest suicide. Here is the essence of good and of greed and a wellspring of justice for all of mankind.

Morality doesn't mean 'following divine commands'. It means 'reducing suffering'. Hence in order to act morally, you don't need to believe in any myth or story. You just need to develop a deep appreciation of suffering. If you really understand how an action causes unnecessary suffering to yourself or to others, you will naturally abstain from it. People nevertheless murder, rape and steal because they have only a superficial appreciation of the misery this causes. They are fixated on satisfying their immediate lust or greed, without concern for the impact on others - or even for the long-term impact on themselves. (page 125)

They believed that the market was the ultimate judge of their work and their worth. The market created a true meritocracy: you either made money because you made good trading decisions or you lost money because you made bad ones. Enron traders didn't concern themselves with ethics or morality apart from the unyielding judgment of the markets. Maximizing profit was not inconsistent with doing good, they believed, but an inherent part of it, and the judge of good and bad was the immediate consequence of a split-second trade. The highest compliment a trader could pay a colleague was to call him intellectually pure. The worst insult was to accuse someone of making a deal that wasn't economic.

In the west the prevalent feeling is that nature belongs exclusively to inanimate things and to beasts, that there is a sudden unaccountable break where human-nature begins. According to it, everything that is low in the scale of beings is merely nature, and whatever has the stamp of perfection on it, intellectual or moral, is human-nature. It is like dividing the bud and the blossom into two separate categories, and putting their grace to the credit of two different and antithetical principles. But the Indian mind never has any hesitation in acknowledging its kinship with nature, its unbroken relation with all. The fundamental unity of creation was not simply a philosophical speculation for India; it was her life-object to realise this great harmony in feeling and in action. With mediation and service, with a regulation of life, she cultivated her consciousness in such a way that everything had a spiritual meaning to her. The earth, water and light, fruits and flowers, to her were not merely physical phenomena to be turned to use and then left aside. They were necessary to her in the attainment of her ideal of perfection, as every note is necessary to the completeness of the symphony. India intuitively felt that the essential fact of this world has a vital meaning for us; we have to be fully alive to it and establish a conscious relation with it, not merely impelled by scientific curiosity or greed of material advantage, but realising it in the spirit of sympathy, with a large feeling of joy and peace.

Dear Dr. Schrodinger, In What Is Life? you say that in all of nature only man hesitates to cause pain. As destruction is the master-method by which evolution produces new types, the reluctance to cause pain may express a human will to obstruct natural law. Christianity and its parent religion, a few short millennia, with frightful reverses … The train had stopped, the door was already shutting when Herzog roused himself and squeezed through. He caught a strap. The express flew uptown. It emptied and refilled at Times Square, but he did not sit down. It was too hard to fight your way out again from a seat. Now, where were we? In your remarks on entropy … How the organism maintains itself against death—in your words, against thermodynamic equilibrium … Being an unstable organization of matter, the body threatens to rush away from us. It leaves. It is real. It! Not we! Not I! This organism, while it has the power to hold its own form and suck what it needs from its environment, attracting a negative stream of entropy, the being of other things which it uses, returning the residue to the world in simpler form. Dung. Nitrogenous wastes. Ammonia. But reluctance to cause pain coupled with the necessity to devour … a peculiar human trick is the result, which consists in admitting and denying evils at the same time. To have a human life, and also an inhuman life. In fact, to have everything, to combine all elements with immense ingenuity and greed. To bite, to swallow. At the same time to pity your food. To have sentiment. At the same time to behave brutally. It has been suggested (and why not!) that reluctance to cause pain is actually an extreme form, a delicious form of sensuality, and that we increase the luxuries of pain by the injection of a moral pathos. Thus working both sides of the street.

The methods and limitations of Garrisonian abolitionism reflected the movement’s reasonable public relations concerns. Still an embattled minority in the north, white antislavery activists believed that the ultimate triumph of their cause depended on the gradual conversion of their neighbors to it. For them to rail against northern prejudice and the plight of free blacks in their own communities or to encourage slave revolt would only alienate the moderate whites whose support they hoped to enlist. But it was not only strategy that wedded most white abolitionists to peaceful moral appeal and made them willing patiently to await the blessing of Providence on their efforts. Intellectually, religiously, their opposition to slavery was genuine, even fervent. Yet slavery remained for them an abstraction, an emblem of evil rather than a lived human experience. Black people remained an abstraction, too, a collective object of pity and, inevitably, of condescension. For white antislavery activists, abolitionism was a campaign to save others: to save an alien race that suffering, simplicity, or natural passivity rendered helpless, to save the souls of slaveholders from eternal corruption by greed. It was not, however, a struggle to save themselves