High Profits Quotes

Selling something only to steal it back to sell again is not only dishonest, but highly profitable.

It has been more profitable for us to bind together in the wrong direction than to be alone in the right one. Those who have followed the assertive idiot rather than the introspective wise person have passed us some of their genes. This is apparent from a social pathology: psychopaths rally followers.

In regards to the price of commodities, the rise of wages operates as simple interest does, the rise of profit operates like compound interest. Our merchants and masters complain much of the bad effects of high wages in raising the price and lessening the sale of goods. They say nothing concerning the bad effects of high profits. They are silent with regard to the pernicious effects of their own gains. They complain only of those of other people.

What profit it a man if he gain the whole world but in this enterprise lose his soul?

Perhaps the most extraordinary characteristic of current America is the attempt to reduce life to buying and selling. Life is not love unless love is sex and bought and sold. Life is not knowledge save knowledge of technique, of science for destruction. Life is not beauty except beauty for sale. Life is not art unless its price is high and it is sold for profit. All life is production for profit, and for what is profit but for buying and selling again?

If you’re leading the crowd, the profits you can make are unlimited.

Among psychiatric researchers, having a job is considered one of the major characteristics of being a high-functioning person. ... Most critically, a capitalist society values productivity in its citizens above all else, and those with severe mental illness are much less likely to be productive in ways considered valuable: by adding to the cycle of production and profit.

Share and Enjoy' is the company motto of the hugely successful Sirius Cybernetics Corporation Complaints Division, which now covers the major land masses of three medium-sized planets and is the only part of the Corporation to have shown a consistent profit in recent years. The motto stands-- or rather stood-- in three mile high illuminated letters near the Complaints Department spaceport on Eadrax. Unfortunately its weight was such that shortly after it was erected, the ground beneath the letters caved in and they dropped for nearly half their length through the offices of many talented young Complaints executives-- now deceased. The protruding upper halves of the letters now appear, in the local language, to read "Go stick your head in a pig," and are no longer illuminated, except at times of special celebration.

The distance between grinding poverty and even stable poverty could be so vast that those at the bottom had little hope of climbing out even if they pinched every penny. So they chose not to. Instead, they tried to survive in color, to season the suffering with pleasure. They would get a little high or have a drink or do a bit of gambling or acquire a television. They might buy lobster on food stamps.

A human being can only take so much when their basic rights as a citizen of the earth are being denied to them – or sold at a high cost.

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary 'working' men. They are a race apart--outcasts, like criminals and prostitutes. Working men 'work', beggars do not 'work'; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not 'earn' his living, as a bricklayer or a literary critic 'earns' his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar's livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course--but, then, many reputable trades are quite useless. And as a social type a beggar compares well with scores of others. He is honest compared with the sellers of most patent medicines, high-minded compared with a Sunday newspaper proprietor, amiable compared with a hire-purchase tout--in short, a parasite, but a fairly harmless parasite. He seldom extracts more than a bare living from the community, and, what should justify him according to our ethical ideas, he pays for it over and over in suffering. I do not think there is anything about a beggar that sets him in a different class from other people, or gives most modern men the right to despise him. Then the question arises, Why are beggars despised?--for they are despised, universally. I believe it is for the simple reason that they fail to earn a decent living. In practice nobody cares whether work is useful or useless, productive or parasitic; the sole thing demanded is that it shall be profitable. In all the modem talk about energy, efficiency, social service and the rest of it, what meaning is there except 'Get money, get it legally, and get a lot of it'? Money has become the grand test of virtue. By this test beggars fail, and for this they are despised. If one could earn even ten pounds a week at begging, it would become a respectable profession immediately. A beggar, looked at realistically, is simply a businessman, getting his living, like other businessmen, in the way that comes to hand. He has not, more than most modem people, sold his honour; he has merely made the mistake of choosing a trade at which it is impossible to grow rich.

Even utopias need a tax clause. For example, we could start with a transactions tax to rein in the financial industry. Back in 1970, American stocks were still held for an average of five years; forty years later, it’s a mere five days.21 If we imposed a transactions tax – where you would have to pay a fee each time you buy or sell a stock – those high-frequency traders who contribute almost nothing of social value would no longer profit from split-second buying and selling of financial assets. In

I learned that the possessions most esteemed by your fellow-creatures were, high and unsullied descent united with riches. A man might be respected with only one of these acquisitions; but without either he was considered, except in very rare instances, as a vagabond and slave, doomed to waste his powers for the profit of the chosen few. And what was I? Of my creation and creator I was absolutely ignorant; but I knew that I possessed no money, no friends, no kind of property. I was, besides, endowed with a figure hideously deformed and loathsome; I was not even of the same nature as man. I was more agile than they, and could subsist upon coarser diet; I bore the extremes of heat and cold with less injury to my frame; my stature far exceeded their's. When I looked around, I saw and heard of none like me. Was I then a monster, a blot upon the earth, from which all men fled, and whom all men disowned?

Are you going to visit your pets?” “They are not pets.” “I think canceling meetings and visiting five-hundred-and-sixty-seven pets isn’t a good idea. Ren wouldn’t call it profitable.” “They are not pets.

The beauty myth generates low self-esteem for women and high profits for corporations as a result.

Munger noted that high profits on capital often rely on information inefficiencies.

Then, in the 1980's, came the paroxysm of downsizing, and the very nature of the corporation was thrown into doubt. In what began almost as a fad and quickly matured into an unshakable habit, companies were 'restructuring,' 'reengineering,' and generally cutting as many jobs as possible, white collar as well as blue . . . The New York Times captured the new corporate order succintly in 1987, reporting that it 'eschews loyalty to workers, products, corporate structures, businesses, factories, communities, even the nation. All such allegiances are viewed as expendable under the new rules. With survival at stake, only market leadership, strong profits and a high stock price can be allowed to matter'.

Okay, but a multifaceted lawsuit which targets everyone in sight and will cost those who profit from guns and gun sales millions, will be great leverage to get what we want in the state legislature and, perhaps, Congress.

If," ["the management consultant"] said tersely, “we could for a moment move on to the subject of fiscal policy. . .” “Fiscal policy!" whooped Ford Prefect. “Fiscal policy!" The management consultant gave him a look that only a lungfish could have copied. “Fiscal policy. . .” he repeated, “that is what I said.” “How can you have money,” demanded Ford, “if none of you actually produces anything? It doesn't grow on trees you know.” “If you would allow me to continue.. .” Ford nodded dejectedly. “Thank you. Since we decided a few weeks ago to adopt the leaf as legal tender, we have, of course, all become immensely rich.” Ford stared in disbelief at the crowd who were murmuring appreciatively at this and greedily fingering the wads of leaves with which their track suits were stuffed. “But we have also,” continued the management consultant, “run into a small inflation problem on account of the high level of leaf availability, which means that, I gather, the current going rate has something like three deciduous forests buying one ship’s peanut." Murmurs of alarm came from the crowd. The management consultant waved them down. “So in order to obviate this problem,” he continued, “and effectively revalue the leaf, we are about to embark on a massive defoliation campaign, and. . .er, burn down all the forests. I think you'll all agree that's a sensible move under the circumstances." The crowd seemed a little uncertain about this for a second or two until someone pointed out how much this would increase the value of the leaves in their pockets whereupon they let out whoops of delight and gave the management consultant a standing ovation. The accountants among them looked forward to a profitable autumn aloft and it got an appreciative round from the crowd.

High rivalry limits the profitability of an industry P.32

Trading is not the same as investing. Trading includes a lot of fear, lack, and scarcity thinking. Traders aim to buy low and sell high in the quickest turnaround time possible, always fearful of potential outcomes and always needing to incessantly monitor the status of things and micromanage results. However, Investing includes a lot of faith, vision, trust, and endurance. Investors look at larger societal patterns and systems. Investors have wealth consciousness and they expect to earn exponentially larger profits over a longer timeframe.

I want to talk about another kind of high country now in the world of thought, which in some ways, for me at least, seems to parallel or produce feelings similar to this, and call it the high country of the mind. If all of human knowledge, everything that’s known, is believed to be an enormous hierarchic structure, then the high country of the mind is found at the uppermost reaches of this structure in the most general, the most abstract considerations of all. Few people travel here. There’s no real profit to be made from wandering through it, yet like this high country of the material world all around us, it has its own austere beauty that to some people makes the hardships of traveling through it seem worthwhile. In the high country of the mind one has to become adjusted to the thinner air of uncertainty, and to the enormous magnitude of questions asked, and to the answers proposed to these questions. The sweep goes on and on and on so obviously much further than the mind can grasp one hesitates even to go near for fear of getting lost in them and never finding one’s way out.

Milo had been earning many distinctions for himself. He had flown fearlessly into danger and criticism by selling petroleum and ball bearings to Germany at good prices in order to make a good profit and help maintain a balance of power between the contending forces. His nerve under fire was graceful and infinite. With a devotion to purpose above and beyond the line of duty, he had then raised the price of food in his mess halls so high that all officers and enlisted men had to turn over all their pay to him in order to eat. Their alternative - there was an alternative, of course, since Milo detested coercion and was a vocal champion of freedom of choice - was to starve.

The number-one corporate objective, when crossing the chasm, is to secure a distribution channel into the mainstream market, one with which the pragmatist customer will be comfortable. This objective comes before revenues, before profits, before press, even before customer satisfaction. All these other factors can be fixed later - but only if the channel is established.

In the United States the legacy of settler colonialism can be seen in the endless wars of aggression and occupations; the trillions spent on war machinery, military bases, and personnel instead of social services and quality public education; the gross profits of corporations, each of which has greater resources and funds than more than half the countries in the world yet pay minimal taxes and provide few jobs for US citizens; the repression of generation after generation of activists who seek to change the system; the incarceration of the poor, particularly descendants of enslaved Africans; the individualism, carefully inculcated, that on the one hand produces self-blame for personal failure and on the other exalts ruthless dog-eat-dog competition for possible success, even though it rarely results; and high rates of suicide, drug abuse, alcoholism, sexual violence against women and children, homelessness, dropping out of school, and gun violence.

In short, companies that achieve a high return on capital are likely to have a special advantage of some kind. That special advantage keeps competitors from destroying the ability to earn above-average profits.

All the evidence over several decades cast a critical light on the high-rise as a viable social structure, but cost-effectiveness in the area of public housing and the profitability in the private sector kept pushing these vertical townships into the sky, against the real needs of their occupants. The psychology of high-rise life had been exposed with damaging results. Living in high-rises required a special type of behavior, one that was acquiescent, restrained, even perhaps slightly mad. A psychotic would have a ball here.

The gap between financial capital of US$190 trillion looking for highly profitable investment opportunities and a real economy and social sector without access to the financial capital needed to operate and grow is at the heart of the worldwide economic crisis.

Our merchants and master manufacturers complain much of the bad effects of high wages in raising the price, and thereby lessening the sale of their goods, both at home and abroad. They say nothing concerning the bad effects of high profits; they are silent with regard to the pernicious effects of their own gains; they complain only of those of other people.

In reality high profits tend much more to raise the price of (a piece of) work than high wages. (quoting Adam Smith - ch. (III - From Corporatism to Democracy)

What it does guarantee is that a monopolist whose high profits are caused by high prices, rather than low costs, will soon meet competition originated by the capital market.

Nature doesn’t have puts on one side and calls on the other side of the same things, nor does it waste energy betting against the same life it works to cultivate. Nature doesn’t insure high risk gambles by trying to be both the casino and the player. Instead, nature insures capital and profits through a variety of complimentary approaches. At Mayflower-Plymouth we aim to emulate nature in this way with how we approach investing and asset management.

The decay of belief has come about through the honest doubt, the careful and fearless thinking of highly intelligent men of science and philosophy. Moved by a zeal and reverence for facts, they have tried to see, understand, and face life as it is without wishful thinking. Yet for all that they have done to improve the conditions of life, their picture of the universe seems to leave the individual without ultimate hope. The price of their miracles in this world has been the disappearance of the world-to-come, and one is inclined to ask the old question, “What shall it profit a man if he gain the whole world and lose his soul?” Logic, intelligence, and reason are satisfied, but the heart goes hungry. For the heart has learned to feel that we live for the future. Science may, slowly and uncertainly, give us a better future—for a few years. And then, for each of us, it will end. It will all end. However long postponed, everything composed must decompose.

Because taxes are so high - in part to pay for state-serving science experiments, a lot of parents feel they both need to work and so the mum can't breastfeed her kid. These fucking scientists, these fucking fascist corporations, these fucking warmongers, these military industrial clusterfucks, these arsehole academics are literally profiting from the ripping of mothers milk out of the mouths of babes.

health agencies had put regulatory capture on steroids. The CDC, for example, owns 57 vaccine patents1 and spends $4.9 of its $12.0 billion-dollar annual budget (as of 2019) buying and distributing vaccines.2,3 NIH owns hundreds of vaccine patents and often profits from the sale of products it supposedly regulates. High level officials, including Dr. Fauci, receive yearly emoluments of up to $150,000 in royalty payments on products that they help develop and then usher through the approval process.4 The FDA receives 45 percent of its budget from the pharmaceutical industry, through what are euphemistically called “user fees.

Alas, one cannot assert authority by accepting one's own fallibility. Simply, people need to be blinded by knowledge-we are made to follow leaders who can gather people together because the advantages of being in groups trump the disadvantages of being alone. It has been more profitable for us to bind together in the wrong direction than to be alone in the right one. Those who have followed the assertive idiot rather than the introspective wise person have passed us some of their genes. This is apparent from a social pathology: psychopaths rally followers.

BlackRock CEO Larry Fink argued that “purpose is not the sole pursuit of profits but the animating force for achieving them. Profits are in no way inconsistent with purpose—in fact, profits and purpose are inextricably linked.

The Future of work is all about CREAM. More Consciousness, Relationships, Empathy, AdaptAgility, and Meaning. We must be building a more human-centered context for stakeholders, as opposed to JUST MORE profits for shareholders".

How do you solve a problem as old as the United States? Gentrification may be a relatively recent phenomenon, but as geographer Neil Smith notes, it's really just the continuation of the 'locational seesaw' - capital moves to one place seeking high profits, then, when that place becomes less profitable, it moves to another place. The real estate industry is always looking for new markets in which it can revitalize its profit rate. Fifty years ago that place was suburbs. Today it's cities. But that's only half the explanation for gentrification. In order to understand why cities are so attractive to invest in, it's important to understand what made them bargains for real estate speculators in the first place. It may sound obvious, but gentrification could not happen without something to gentrify. Truly equitable geographies would be largely un-gentrifiable ones. So first, geographies have to be made unequal.

Exploitation thrives when it comes to the essentials, like housing and food. Most of the 12 million Americans who take out high-interest payday loans do so not to buy luxury items or cover unexpected expenses but to pay the rent or gas bill, buy food, or meet other regular expenses. Payday loans are but one of many financial techniques—from overdraft fees to student loans for for-profit colleges—specifically designed to pull money from the pockets of the poor.46 If the poor pay more for their housing, food, durable goods, and credit, and if they get smaller returns on their educations and mortgages (if they get returns at all), then their incomes are even smaller than they appear. This is fundamentally unfair.

They" hate us because they feel--and "they" are not wrong--that it is within our power to do so much more, and that we practice a kind of passive-aggressive violence on the Third World. We do this by, for example, demonizing tobacco as poison here while promoting cigarettes in Asia; inflating produce prices by paying farmers not to grow food as millions go hungry worldwide; skimping on quality and then imposing tariffs on foreign products made better or cheaper than our own; padding corporate profits through Third World sweatshops; letting drug companies stand by as millions die of AIDS in Africa to keep prices up on lifesaving drugs; and on and on. We do, upon reaching a very high comfort level, mostly choose to go from ten to eleven instead of helping another guy far away go from zero to one. We even do it in our own country. Barbara Ehrenreich's brilliant book Nickel and Dimed describes the impossibility of living with dignity or comfort as one of the millions of minimum-wage workers in fast food, aisle-stocking and table-waiting jobs. Their labor for next to nothing ensures that well-off people can be a little more pampered. So if we do it to our own, what chance do foreigners have?

Empirical evidence suggests that the relationship between the profitability of larger share and smaller share depends on the industry. Exhibit 7-1 compares the rate of return on equity of the largest firms accounting for at least 30 percent of industry sales (leaders) to the rate of return on equity of the medium-sized firms in the same industry (followers). In this calculation small firms with assets less than $500,000 were excluded. Although some of the industries in the sample are overly broad, it is striking that followers were noticeably more profitable than leaders in 15 of 38 industries. The industries in which the followers’ rates of return were higher appear generally to be those where economies of scale are either not great or absent (clothing, footwear, pottery, meat products, carpets) and/or those that are highly segmented (optical, medical and ophthalmic goods, liquor, periodicals, carpets, and toys and sporting goods). The industries in which leaders’ rates of return are higher seem to be generally those with heavy advertising (soap; perfumes; soft drinks; grain mill products, i.e., cereal; cutlery) and/or research outlays and production economies of scale (radio and television, drugs, photographic equipment). This outcome is as we would expect.

What infinite heart's-ease Must kings neglect, that private men enjoy! And what have kings, that privates have not too, Save ceremony, save general ceremony? And what art thou, thou idle ceremony? What kind of god art thou, that suffer'st more Of mortal griefs than do thy worshippers? What are thy rents? what are thy comings in? O ceremony, show me but thy worth! What is thy soul of adoration? Art thou aught else but place, degree and form, Creating awe and fear in other men? Wherein thou art less happy being fear'd Than they in fearing. What drink'st thou oft, instead of homage sweet, But poison'd flattery? O, be sick, great greatness, And bid thy ceremony give thee cure! Think'st thou the fiery fever will go out With titles blown from adulation? Will it give place to flexure and low bending? Canst thou, when thou command'st the beggar's knee, Command the health of it? No, thou proud dream, That play'st so subtly with a king's repose; I am a king that find thee, and I know 'Tis not the balm, the sceptre and the ball, The sword, the mace, the crown imperial, The intertissued robe of gold and pearl, The farced title running 'fore the king, The throne he sits on, nor the tide of pomp That beats upon the high shore of this world, No, not all these, thrice-gorgeous ceremony, Not all these, laid in bed majestical, Can sleep so soundly as the wretched slave, Who with a body fill'd and vacant mind Gets him to rest, cramm'd with distressful bread; Never sees horrid night, the child of hell, But, like a lackey, from the rise to set Sweats in the eye of Phoebus and all night Sleeps in Elysium; next day after dawn, Doth rise and help Hyperion to his horse, And follows so the ever-running year, With profitable labour, to his grave: And, but for ceremony, such a wretch, Winding up days with toil and nights with sleep, Had the fore-hand and vantage of a king. The slave, a member of the country's peace, Enjoys it; but in gross brain little wots What watch the king keeps to maintain the peace, Whose hours the peasant best advantages.

The more highly competitive the market for labor and for the employer’s products, the higher the cost paid for discrimination and consequently the less leeway the employer has for indulging his prejudices without risking his own profits and ultimately the financial survival of the business. On the other hand, enterprises not subject to the full stress of a competitive market—monopolies, non-profit enterprises, government agencies—have greater leeway.

The most realistic distinction between the investor and the speculator is found in their attitude toward stock-market movements. The speculator’s primary interest lies in anticipating and profiting from market fluctuations. The investor’s primary interest lies in acquiring and holding suitable securities at suitable prices. Market movements are important to him in a practical sense, because they alternately create low price levels at which he would be wise to buy and high price levels at which he certainly should refrain from buying and probably would be wise to sell. It is far from certain that the typical investor should regularly hold off buying until low market levels appear, because this may involve a long wait, very likely the loss of income, and the possible missing of investment opportunities. On the whole it may be better for the investor to do his stock buying whenever he has money to put in stocks, except when the general market level is much higher than can be justified by well-established standards of value. If he wants to be shrewd he can look for the ever-present bargain opportunities in individual securities. Aside from forecasting the movements of the general market, much effort and ability are directed on Wall Street toward selecting stocks or industrial groups that in matter of price will “do better” than the rest over a fairly short period in the future. Logical as this endeavor may seem, we do not believe it is suited to the needs or temperament of the true investor—particularly since he would be competing with a large number of stock-market traders and first-class financial analysts who are trying to do the same thing. As in all other activities that emphasize price movements first and underlying values second, the work of many intelligent minds constantly engaged in this field tends to be self-neutralizing and self-defeating over the years. The investor with a portfolio of sound stocks should expect their prices to fluctuate and should neither be concerned by sizable declines nor become excited by sizable advances. He should always remember that market quotations are there for his convenience, either to be taken advantage of or to be ignored. He should never buy a stock because it has gone up or sell one because it has gone down. He would not be far wrong if this motto read more simply: “Never buy a stock immediately after a substantial rise or sell one immediately after a substantial drop.” An

To the horror of those who can genuinely claim to have suffered from its effects, alienation has proved a highly profitable commodity in the cultural marketplace. Modernist art with its dissonances and torments, to take one example, has become the staple diet of an increasingly voracious army of culture consumers who know good investments when they see them. The avant-garde, if indeed the term can still be used, has become an honored ornament of our cultural life, less to be feared than feted. The philosophy of existentialism, to cite another case, which scarcely a generation ago seemed like a breath of fresh air, has now degenerated into a set of easily manipulated clichés and sadly hollow gestures. This decline occurred, it should be noted, not because analytic philosophers exposed the meaninglessness of its categories, but rather as a result of our culture’s uncanny ability to absorb and defuse even its most uncompromising opponents.

Who am I? I am your constant companion. I am your greatest helper or heaviest burden. I will push you onward or drag you down to failure. I am completely at your command. Half the things you do you might just as well turn over to me and I will be able to do them quickly and correctly. I am easily managed—you must merely be firm with me. Show me exactly how you want something done and after a few lessons I will do it automatically. I am the servant of all great individuals and, alas, of all failures, as well. Those who are great, I have made great. Those who are failures, I have made failures. I am not a machine, though I work with all the precision of a machine plus the intelligence of a human. You may run me for a profit or run me for ruin—it makes no difference to me. Take me, train me, be firm with me, and I will place the world at your feet. Be easy with me and I will destroy you. Who am I?

Since high capacity utilization simultaneously raises efficiency and increases delay cost, we need to look at the combined impact of these two factors. We can only do so if we express both factors in the same unit of measure, life-cycle profits. If we do this, we will always conclude that operating a product development process near full utilization is an economic disaster.

by the 1840s the North had built a complex, industrialized economy on the backs of enslaved people and their highly profitable cotton labor. Yet, although all northern whites had benefited from the deepened exploitation of enslaved people, many northern whites were now willing to use politics to oppose further expansions of slavery. The words that the survivors of slavery’s expansion had carried

The only way out was to go back the next year and buy his sheep and pay over the odds to make up for it, so he did. Neither of these men cared remotely about “maximizing profit” in the short-term in the way a modern business person in a city would; they both valued their good names and their reputations for integrity far more highly than making a quick buck. If you said you would do a thing, you’d better do it.

The most important lesson to take from all this is that there is no way to confront the climate crisis as a technocratic problem, in isolation. It must be seen in the context of austerity and privatization, of colonialism and militarism, and of the various systems of othering needed to sustain them all. The connections and intersections between them are glaring, and yet so often, resistance to them is highly compartmentalized. The anti-austerity people rarely talk about climate change; the climate change people rarely talk about war or occupation. Too many of us fail to make the connection between the guns that take black lives on the streets of US cities and in police custody and the much larger forces that annihilate so many black lives on arid land and in precarious boats around the world. Overcoming these disconnections, strengthening the threads tying together our various issues and movements, is, I would argue, the most pressing task of anyone concerned with social and economic justice. It is the only way to build a counterpower sufficiently robust to win against the forces protecting the highly profitable but increasingly untenable status quo.

It was supposed that the pearl buyers were individuals acting alone, bidding against one another for the pearls the fishermen brought in. And once it had been so. But this was a wasteful method, for often, in the excitement of bidding for a fine pearl, too great a price had been paid to the fisherman. This was extravagant and not to be countenanced. Now there was only one pearl buyer with many hands, and the men who sat in their offices and waited for Kino knew what price they would offer, how high they would bid, and what method each one would use. And although these men would not profit beyond their salaries, there was excitement among the pearl buyers, for there was excitement in the hunt, and if it be a man's function to break down a price, then he must take joy and satisfaction in breaking it as far down as possible. For every man in the world functions to the best of his ability, and no one does less than his best, no matter what he may think about it. Quite apart from any reward they might get, from any word of praise, from any promotion, a pearl buyer was a pearl buyer, and the best and happiest pearl buyer was he who bought for the lowest prices.

Lots of people are not in the business you think they’re in. Xerox, for instance, is in the business of selling toner cartridges. All that mucking about they do developing high-tech copying and printing machines is just creating a commodity market in toner cartridges, which is where their profit lies. Television companies are not in the business of delivering television programmes to their audience, they’re in the business of delivering audiences to their advertisers.

Conversely, as such a stock rises to, say, 50 or 60 or 70, the urge to sell and take a profit now that the stock is “high” becomes irresistible to many people. Giving in to this urge can be very costly. This is because the genuinely worthwhile profits in stock investing have come from holding the surprisingly large number of stocks that have gone up many times from their original cost. The only true test of whether a stock is “cheap” or “high” is not its current price in relation to some former price, no matter how accustomed we may have become to that former price, but whether the company’s fundamentals are significantly more or less favorable than the current financial-community appraisal of that stock.

Wetiko is a parasitic spirit or thought-form. It is highly destructive and is motivated by greed, selfishness and excessive consumption. It infects people like a virus, literally possessing them. Once it has taken hold of someone, it deludes them into thinking that consuming the life-force and energy of others for self-aggrandisement or profit is a natural and admirable way to live, and steers them into living a predatory and parasitic lifestyle; essentially, cannibalising other people and the planet.

I became aware that there is no accessible high quality training that is freely available, free of dogmatic styles, agendas or commercial interest. Magical training that is heavily tied to profits, fashions, and group politics cannot flourish properly, nor can an individual fully grow in such an environment. True magical development is dying under the weight of heavy commercialization and group factions: it is time to look at a different way of ensuring that the integrity of magic continues for future generations.

I have also met many others who may be technically good at what they do but whose ego constantly sabotages their work. Only part of their attention is on the work they perform; the other part is on themselves. Their ego demands personal recognition and wastes energy in resentment if it doesn’t get enough—and it’s never enough. “Is someone else getting more recognition than me?” Or their main focus of attention is profit or power, and their work is no more than a means to that end. When work is no more than a means to an end, it cannot be of high quality.

Behind the high-rises are the crumbling, crowded buildings where the lower-income people live. No answer has been found to their housing problems because the real estate people say there's not enough profit in building homes for them. And beyond them are the middle-income people, who can't make it to the high-rises and can't stay where they are because the schools are inadequate, the poor are pushing toward them, and nothing is being done about their problems, so they move to the suburbs. When their children grow up and they retire, maybe then they can move to a lake front high-rise.

In a traditional business, the only consideration that really matters is the accumulation of profit. All else is subordinated to this goal. In a co-op, the dominant consideration is whatever the workforce wants it to be, for example the maintenance of steady employment, service to the community, or the accumulation of profit (to be allocated as the members decide). We’ll see below that, as a rule, workers prefer the continued employment of as much of the workforce as possible to the retention of high revenues, which in hard times means that they accept pay cuts in order to avoid layoffs.

The rich and powerful are going to survive longer, but the effects are very real―and they're getting worse very quickly as more and more people get marginalized because they play no role in profit-making, which is considered the only human value. Well, the environmental problems are simply much more significant in scale than anything else in the past. And there's a fair possibility―certainly a possibility high enough so that no rational person would exclude it―that within a couple hundred years the world's water-level will have risen to the point that most of human life will have been destroyed.

Democratic periodicals in the North warned that the governor’s stance would compromise highly profitable New York trade connections with Virginia and other slave states. Seward was branded “a bigoted New England fanatic.” This only emboldened Seward’s resolve to press the issue. He spurred the Whig-dominated state legislature to pass a series of antislavery laws affirming the rights of black citizens against seizure by Southern agents, guaranteeing a trial by jury for any person so apprehended, and prohibiting New York police officers and jails from involvement in the apprehension of fugitive slaves.

In 1962, President John F. Kennedy said, “Our true choice is not between tax reduction on the one hand and avoidance of large federal deficits on the other; it is increasingly clear that no matter what party is in power, as long as our national security needs keep rising, an economy hampered by restrictive tax rates will never produce enough revenues to balance the budget—just as it will never produce enough jobs or enough profits. In short, the paradoxical truth is that the tax rates are too high today and tax revenues are too low and the soundest way to raise revenues in the long run is to cut rates now.

And Mallow laughed joyously. "You've missed, Sutt, missed as badly as the Commdor himself. You've missed everything, and understood nothing. The Empire has always been a realm of colossal resources. They've calculated everything in planets, in stellar systems, in whole sectors of the Galaxy. Their generators are gigantic because they thought in gigantic fashion. "But we,—we, our little Foundation, our single world almost without metallic resources,—have had to work with brute economy. Our generators have had to be the size of our thumb, because it was all the metal we could afford. We had to develop new techniques and new methods,—techniques and methods the Empire can't follow because they have degenerated past the stage where they can make any vital scientific advance. "With all their nuclear shields, large enough to protect a ship, a city, an entire world; hey could never build one to protect a single man. To supply light and heat to a city, they have motors six stories high,—I saw them—where ours could fit into this room. And when I told one of their nuclear specialists that a lead container the size of a walnut contained a nuclear generator, he almost choked with indignation on the spot. "Why, they don't even understand their own colossi any longer. The machines work from generation to generation automatically and the caretakers are a hereditary caste who would be helpless if a single D-tube in all that vast structure burnt out. "The whole war is a battle between these two systems; between the Empire and the Foundation; between the big and the little. To seize control of a world, they bribe with immense ships that can make war, but lack all economic significance. We, on the other hand, bribe with little things, useless in war, but vital to prosperity and profits. "A king, or a Commdor, will take the ships and even make war. Arbitrary rulers throughout history have bartered their subjects' welfare for what they consider honor, and glory, and conquest. But it's still the little things in life that count—and Asper Argo won't stand up against the economic depression that will sweep all Korell in two or three years.

Arleen thanked Pana. Getting off the phone, she thanked Jesus. She smiled. When she smiled she looked like a different person. The press had loosened its grip. From landlords, she had heard eighty-nine nos but one yes. Jori accepted his mother’s high five. He and his brother would have to switch schools. Jori didn’t care. He switched schools all the time. Between seventh and eighth grades, he had attended five different schools—when he went at all. At the domestic-violence shelter alone, Jori had racked up seventeen consecutive absences. Arleen saw school as a higher-order need, something to worry about after she found a house.

Such high interest rates are prohibitive for long-term projects; at 20% per annum, the amount owed doubles in less than four years. With such a crushing future burden, no rational businessman or corporation borrows to fund a project that will not become profitable for five or ten years, as is the case with most large commercial undertakings.

Christopher Lasch in The Culture of Narcissism describes how despair Of the future leads people to fixate on youth. The Rites teach women to fear our own futures, our own wants. To live in fear of one’s body and one’s life is not to live at all. The resulting life-fearing neuroses are everywhere. They are in the woman who will take a lover, go to Nepal, learn to skydive, swim naked, demand a raise, “when she loses this weight”—but in the eternal meantime maintains her vow of chastity or self-denial. They are in the woman who can never enjoy a meal, who never feels thin enough, or that the occasion is special enough, to drop her guard and become one with the moment. They are in the woman whose horror of wrinkles is so great that the lines around her eyes shine with sacred oil, whether at a party or while making love. Women must await forever the arrival of the angel of use, the bridegroom who will dignify the effort and redeem the cost; whose presence will allow us to inhabit and use our “protected” faces and bodies. The expense is too high to let us fire the wick, to burn our own fuel to the last drop and live by our own light in our own time. Where the Rites of Beauty have instilled these life-fearing neuroses in modern women, they paralyze in us the implications of our new freedoms, since it profits women little if we gain the whole world only to fear ourselves.

That was when the Venetians made an important discovery. More money could be made buying and selling salt than producing it. Beginning in 1281, the government paid merchants a subsidy on salt landed in Venice from other areas. As a result, shipping salt to Venice became so profitable that the same merchants could afford to ship other goods at prices that undersold their competitors. Growing fat on the salt subsidy, Venice merchants could afford to send ships to the eastern Mediterranean, where they picked up valuable cargoes of Indian spices and sold them in western Europe at low prices that their non-Venetian competitors could not afford to offer. This meant that the Venetian public was paying extremely high prices for salt, but they did not mind expensive salt if they could dominate the spice trade and be leaders in the grain trade. When grain harvests failed in Italy, the Venetian government would use its salt income to subsidize grain imports from other parts of the Mediterranean and thereby corner the Italian grain market.

Each cooperative in Mondragon has its own workplace structure, though there are similarities and tendencies that most of them share. The firm called Irizar, which manufactures products for trans-portation, from luxury coaches to city buses, exemplifies these tendencies. To encourage innovation and the diffusion of knowledge, there are no bosses or departments in Irizar. Rather, it has a flat organizational structure based on work teams with a high degree of autonomy. (One study remarks that they “set their own targets, establish their own work schedules, [and] organize the work process as they see fit.”) The teams also work with each other, so that knowledge is transmitted efficiently. Participation occurs also in the general assembly, which meets three times a year rather than the single annual meeting common in other Mondragon firms. Its subsidiaries in other countries have at least two general assemblies a year, where they approve the company’s strategic plan, investments, etc. These participatory structures have enabled Irizar to surpass its competitors in profitability and market share.69

Universally that person’s acumen is esteemed very little perceptive concerning whatsoever matters are being held as most profitably by mortals with sapience endowed to be studied who is ignorant of that which the most in doctrine erudite and certainly by reason of that in them high mind’s ornament deserving of veneration constantly maintain when by general consent they affirm that other circumstances being equal by no exterior splendour is the prosperity of a nation more efficaciously asserted than by the measure of how far forward may have progressed the tribute of its solicitude for that proliferent continuance which of evils the original if it be absent when fortunately present constitutes the certain sign of omnipollent nature’s incorrupted benefaction.

The military-industrial complex corporations never complain of higher prices for bombs, planes, drones, and missiles. They benefit when prices rise and when cost overruns are covered with more money from the US Treasury. Those who profit are the greatest champions of the military readiness and armed conflict. They are represented by lobbyists who greatly influence both political parties. Corporate war profits and high union wages bring about remarkable cooperation between the two parties despite the political rhetoric suggesting passionate disagreement. And these militaristic policies are defended with patriotic zeal, and in appeals regarding our moral obligation to take care of all the world’s needs and to meet our obligation to spread our “goodness” around the world.

We're living in a world in which we're all survived, targeted, herded, and indoctrinated to an unprecedented degree. Our fallen, debased state is ghastly. Our bodies have been transformed into profit-optimized enterprise zones, our minds have been hacked and neutered, our social milieus have been completely leached of authenticity.... [...] Bro, we're living in the Kali Yuga, a Dark Age of petite bourgeoisie ideology whose resources and ruses are infinite and which ubiquitously permeates the world -- high culture, low culture, bienpensant media, prestige literature, pop music, commerce, sports, academia, you name it. The only reasonable response to the situation is to maintain an implacable antipathy toward everything. Denounce everyone. Make war against yourself. Guillotine all groveling intellectuals. That said, I think it's important to maintain a cheery disposition. This will hasten the restoration of Paradise. I've memorized this line from Andre Breton's magnificent homage to Antonin Artaud -- "I salute Antonin Artaud for his passionate, heroic negation of everything that causes us to be dead while alive." Given the state of things, that's what we need to be doing all the time -- negating everything that causes us to be dead while alive.

When the price of cattle, for example, rises so high that it is as profitable to cultivate land in order to raise food for them as in order to raise food for man, it cannot well go higher. If it did, more corn land would soon be turned into pasture. The extension of tillage, by diminishing the quantity of wild pasture, diminishes the quantity of butcher's meat which the country naturally produces without labour or cultivation, and by increasing the number of those who have either corn, or, what comes to the same thing, the price of corn, to give in exchange for it, increases the demand. The price of butcher's meat, therefore, and consequently of cattle, must gradually rise till it gets so high that it becomes as profitable to employ the most fertile and best cultivated lands in raising food for them as in raising corn. But it must always be late in the progress of improvement before tillage can be so far extended as to raise the price of cattle to this height; and till it has got to this height, if the country is advancing at all, their price must be continually rising. There are, perhaps, some parts of Europe in which the price of cattle has not yet got to this height. It had not got to this height in any part of Scotland before the union. Had the Scotch cattle been always confined to the market of Scotland, in a country in which the quantity of land which can be applied to no other purpose but the feeding of cattle is so great in proportion to what can be applied to other purposes, it is scarce possible, perhaps, that their price could ever have risen so high as to render it profitable to cultivate land for the sake of feeding them. In England, the price of cattle, it has already been observed, seems, in the neighbourhood of London, to have got to this height about the beginning of the last century; but it was much later probably before it got to it through the greater part of the remoter counties; in some of which, perhaps, it may scarce yet have got to it. Of all the different substances, however, which compose this second sort of rude produce, cattle is, perhaps, that of which the price, in the progress of improvement, first rises to this height.

we are made to follow leaders who can gather people together because the advantages of being in groups trump the disadvantages of being alone. It has been more profitable for us to bind together in the wrong direction than to be alone in the right one. Those who have followed the assertive idiot rather than the introspective wise person have passed us some of their genes. This is apparent from a social pathology: psychopaths rally followers. Once

I had to watch my uncle get strung up when I was a child,” she finally said after she returned from the faraway place in her mind. “The white man would only sell us the rotten fruit and vegetables from their bug-infested baskets. We had to collect that mess from the back of the store like we were a pack of wild mutts picking through garbage. My uncle had had enough of his apples having maggots crawling out of them, so he started farming his own vegetables for us to eat. The white man didn’t like that. Not. One. Bit. It’s amazing how their minds work. The way their minds work is the reason we call them devils because only a devil could think the way they do. They were mad about the loss of profit because they no longer had us buying the filthy rot they peddled. “My uncle produced such a high quality of fruits and vegetables that he had white folks coming to buy from him. It wasn’t too long after this started, those devils came in their white hoods and burned his garden to ash. Then they strung him up. We were forced to watch my uncle dangle from the neck while he pissed and shit himself. God will forgive my mouth saying it because he knows I only speak the truth. The evilness that resides inside the mind of those devils still exists in the minds of the ones who wear cop’s uniforms and judge’s robes. This is what our boys are up against. Our boys are at war! They freed us from our chains, so that they could lock us in their jails.

You may well ask: when the bubble finally burst, why did we not let the bankers crash and burn? Why weren't they held accountable for their absurd debts? For two reasons. First because the payment system - the simple means of transferring money from one account to another and on which every transaction relies - is monopolised by the very same bankers who were making the bets. Imagine having gifted your arteries and veins to a gambler. The moment he loses big at the casino, he can blackmail you for anything you have simply by threatening to cut off your circulation. Second, because the financiers' gambles contained deep inside the title deeds to the houses of the majority. A full-scale financial market collapse could therefore lead to mass homelessness and a complete breakdown in the social contract. Don't be surprised that the high and mighty financiers of Wall Street would bother financialising the modest homes of poor people. Having borrowed as much as they could off banks and rich clients in order to place their crazy bets, they craved more since the more they bet, the more they made. So they created more debt from scratch to use as raw materials for more bets. How? By lending to impecunious blue collar worker who dreamed of the security of one day owning their own home. What if these little people could not actually afford their mortgage in the medium term? In contrast to bankers of old, the Jills and the Jacks who actually leant them the money did not care if the repayments were made because they never intended to collect. Instead, having granted the mortgage, they put it into their computerised grinder, chopped it up literally into tiny pieces of debt and repackaged them into one of their labyrinthine derivatives which they would then sell at a profit. By the time the poor homeowner had defaulted and their home was repossessed, the financier who granted the loan in the first place had long since moved on.

Anywhere you find the combination of great need and ignorance, you’ll likely see predatory ads. If people are anxious about their sex lives, predatory advertisers will promise them Viagra or Cialis, or even penis extensions. If they are short of money, offers will pour in for high-interest payday loans. If their computer is acting sludgy, it might be a virus inserted by a predatory advertiser, who will then offer to fix it. And as we’ll see, the boom in for-profit colleges is fueled by predatory ads.

The whole concept of European culture as a cornucopia from which things are freely given is misleading. It does not take a specialist in anthropology to see that the European “give” is always highly selective. We never give any native people under our control – and we never shall, for it would be sheer folly as long as we stand on the basis of our present Realpolitik – the following elements of culture: 1. The instruments of physical power: fire-arms, bombing planes, poison gas, and all that makes an effective defence or aggression possible 2. We do not give out instruments of political mastery [i.e. sovereignty or voting rights] 3. We do not share with them the substance of economic wealth and advantages…. Even when under indirect economic exploitation… we allow the native a share of the profits, the full control of the economic organization remains in the hands of Western enterprise. 4. We do not admit them as equals to Church, Assembly, school, or drawing room… Full political, social and even religious equality is nowhere granted.

An economic franchise arises from a product or service that: (1) is needed or desired; (2) is thought by its customers to have no close substitute and; (3) is not subject to price regulation. The existence of all three conditions will be demonstrated by a company’s ability to regularly price its product or service aggressively and thereby to earn high rates of return on capital. Moreover, franchises can tolerate mismanagement. Inept managers may diminish a franchise’s profitability, but they cannot inflict mortal damage.

What are the common wages of labour, depends everywhere upon the contract usually made between those two parties, whose interests are by no means the same. The workmen desire to get as much, the masters to give as little as possible. The former are disposed to combine in order to raise, the latter in order to lower the wages of labour. It is not, however, difficult to foresee which of the two parties must, upon all ordinary occasions, have the advantage in the dispute, and force the other into a compliance with their terms. The masters, being fewer in number, can combine much more easily; and the law, besides, authorizes, or at least does not prohibit their combinations, while it prohibits those of the workmen. We have no acts of parliament against combining to lower the price of work; but many against combining to raise it. In all such disputes the masters can hold out much longer. A landlord, a farmer, a master manufacturer, a merchant, though they did not employ a single workman, could generally live a year or two upon the stocks which they have already acquired. Many workmen could not subsist a week, few could subsist a month, and scarce any a year without employment. In the long run the workman may be as necessary to his master as his master is to him; but the necessity is not so immediate. We rarely hear, it has been said, of the combinations of masters, though frequently of those of workmen. But whoever imagines, upon this account, that masters rarely combine, is as ignorant of the world as of the subject. Masters are always and everywhere in a sort of tacit, but constant and uniform combination, not to raise the wages of labour above their actual rate. To violate this combination is everywhere a most unpopular action, and a sort of reproach to a master among his neighbours and equals. We seldom, indeed, hear of this combination, because it is the usual, and one may say, the natural state of things, which nobody ever hears of. Masters, too, sometimes enter into particular combinations to sink the wages of labour even below this rate. These are always conducted with the utmost silence and secrecy, till the moment of execution, and when the workmen yield, as they sometimes do, without resistance, though severely felt by them, they are never heard of by other people. Such combinations, however, are frequently resisted by a contrary defensive combination of the workmen; who sometimes too, without any provocation of this kind, combine of their own accord to raise the price of their labour. Their usual pretences are, sometimes the high price of provisions; sometimes the great profit which their masters make by their work. But whether their combinations be offensive or defensive, they are always abundantly heard of. In order to bring the point to a speedy decision, they have always recourse to the loudest clamour, and sometimes to the most shocking violence and outrage. They are desperate, and act with the folly and extravagance of desperate men, who must either starve, or frighten their masters into an immediate compliance with their demands. The masters upon these occasions are just as clamorous upon the other side, and never cease to call aloud for the assistance of the civil magistrate, and the rigorous execution of those laws which have been enacted with so much severity against the combinations of servants, labourers, and journeymen. The workmen, accordingly, very seldom derive any advantage from the violence of those tumultuous combinations, which, partly from the interposition of the civil magistrate, partly from the necessity superior steadiness of the masters, partly from the necessity which the greater part of the workmen are under of submitting for the sake of present subsistence, generally end in nothing, but the punishment or ruin of the ringleaders. But though in disputes with their workmen, masters must generally have the advantage, there is, however, a certain rate be.

The responsibility/fault fallacy allows people to pass off the responsibility for solving their problems to others. This ability to alleviate responsibility through blame gives people a temporary high and a feeling of moral righteousness. Unfortunately, one side effect of the Internet and social media is that it’s become easier than ever to push responsibility—for even the tiniest of infractions—onto some other group or person. In fact, this kind of public blame/shame game has become popular; in certain crowds it’s even seen as “cool.” The public sharing of “injustices” garners far more attention and emotional outpouring than most other events on social media, rewarding people who are able to perpetually feel victimized with ever-growing amounts of attention and sympathy. “Victimhood chic” is in style on both the right and the left today, among both the rich and the poor. In fact, this may be the first time in human history that every single demographic group has felt unfairly victimized simultaneously. And they’re all riding the highs of the moral indignation that comes along with it. Right now, anyone who is offended about anything—whether it’s the fact that a book about racism was assigned in a university class, or that Christmas trees were banned at the local mall, or the fact that taxes were raised half a percent on investment funds—feels as though they’re being oppressed in some way and therefore deserve to be outraged and to have a certain amount of attention. The current media environment both encourages and perpetuates these reactions because, after all, it’s good for business. The writer and media commentator Ryan Holiday refers to this as “outrage porn”: rather than report on real stories and real issues, the media find it much easier (and more profitable) to find something mildly offensive, broadcast it to a wide audience, generate outrage, and then broadcast that outrage back across the population in a way that outrages yet another part of the population. This triggers a kind of echo of bullshit pinging back and forth between two imaginary sides, meanwhile distracting everyone from real societal problems. It’s no wonder we’re more politically polarized than ever before. The biggest problem with victimhood chic is that it sucks attention away from actual victims. It’s like the boy who cried wolf. The more people there are who proclaim themselves victims over tiny infractions, the harder it becomes to see who the real victims actually are. People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. As political cartoonist Tim Kreider put it in a New York Times op-ed: “Outrage is like a lot of other things that feel good but over time devour us from the inside out. And it’s even more insidious than most vices because we don’t even consciously acknowledge that it’s a pleasure.” But

For most of human history, when you were born you inherited an off-the-shelf package of religious and cultural constraints. This was a kind of library of limits that was embedded in your social and physical environment. These limits performed certain self-regulatory tasks for you so you didn’t have to take them on yourself. The packages included habits, practices, rituals, social conventions, moral codes, and a myriad of other constraints that had typically evolved over many centuries, if not millennia, to reliably guide – or shall we say design – our lives in the direction of particular values, and to help us give attention to the things that matter most. In the twentieth century the rise of secularism and modernism in the West occasioned the collapse – if not the jettisoning – of many of these off-the-shelf packages of constraints in the cause of the liberation of the individual. In many cases, this rejection occurred on the basis of philosophical or cosmological disagreements with the old packages. This has, of course, had many great benefits. Yet by rejecting entire packages of constraint, we’ve also rejected those constraints that were actually useful for our purposes. “The left’s project of liberation,” writes the American philosopher Matthew Crawford, “led us to dismantle inherited cultural jigs that once imposed a certain coherence (for better and worse) on individual lives. This created a vacuum of cultural authority that has been filled, opportunistically, with attentional landscapes that get installed by whatever ‘choice architect’ brings the most energy to the task – usually because it sees the profit potential.” The German philosopher Peter Sloterdijk, in his book You Must Change Your Life, has called for a reclamation of this particular aspect of religion – its habits and practices – which he calls “anthropotechnics.”6 When you dismantle existing boundaries in your environment, it frees you from their limitations, but it requires you to bring your own boundaries where you didn’t have to before. Sometimes, taking on this additional self-regulatory burden is totally worth it. Other times, though, the cost is too high. According to the so-called “ego-depletion” hypothesis, our self-control, our willpower, is a finite resource.7 So when the self-regulatory cost of bringing your own boundaries is high enough, it takes away willpower that could have been spent on something else.

the planned destruction of Iraq’s agriculture is not widely known. Modern Iraq is part of the ‘fertile crescent’ of Mesopotamia where man first domesticated wheat between 8,000 and 13,000 years ago, and home to several thousand varieties of local wheat. As soon as the US took over Iraq, it became clear its interests were not limited to oil. In 2004, Paul Bremer, the then military head of the Provisional Authority imposed as many as a hundred laws which made short work of Iraq’s sovereignty. The most crippling for the people and the economy of Iraq was Order 81 which deals, among other things, with plant varieties and patents. The goal was brutally clear-cut and sweeping — to wipe out Iraq’s traditional, sustainable agriculture and replace it with oil-chemical-genetically-modified-seed-based industrial agriculture. There was no public or parliamentary debate for the conquered people who never sought war. The conquerors made unilateral changes in Iraq’s 1970 patent law: henceforth, plant forms could be patented — which was never allowed before — while genetically-modified organisms were to be introduced. Farmers were strictly banned from saving their own seeds: this, in a country where, according to the Food and Agriculture Organisation, 97 per cent of Iraqi farmers planted only their own saved seeds. With a single stroke of the pen, Iraq’s agriculture was axed, while Order 81 facilitated the introduction and domination of imported, high-priced corporate seeds, mainly from the US — which neither reproduce, nor give yields without their prescribed chemical fertiliser and pesticide inputs. It meant that the majority of farmers who had never spent money on seed and inputs that came free from nature, would henceforth have to heavily invest in corporate inputs and equipment — or go into debt to obtain them, or accept lowered profits, or give up farming altogether.

I'm told my father cemented a number of profitable deals in this room." Alan eased down beside her. Shelby opened her eyes to slits. "I imagine he did.By the time he was through, he could've reduced most normally built men to puddbles." Idly the trailed a fingertip down Alan's thigh. "Do you ever use saunas for vital government intrigue, Senator?" "I'm inclined to think of other things in small hot rooms." Bending,he brushed his lips over her bare shoudler-the touch of a tongue,the quick pressure of teeth. "Vital,certainly, but more personal." "Mmm." Shelby tilted her head as he trailed his lips closer to her throat. "How personal?" "Highly confidential.

Methylene blue was a kind of home run that disappeared from psychiatric use not because it was ineffective or barbaric but because, according to British psychopharmacologist David Healy, “patents had been obtained on newer agents and no drug company would market an old drug even if it worked.” In the case of methylene blue, then, “there were competing therapies or interest groups likely to make more money out of other therapies than they would from methylene blue.” In the 1970s, methylene blue reemerged as a means of treating manic depression, for which it was highly effective, but ultimately corporate profit-seeking interests rather than therapeutic outcomes won the day.

Exploitation thrives when it comes to the essentials, like housing and food. Most of the 12 million Americans who take out high-interest payday loans do so not to buy luxury items or cover unexpected expenses but to pay the rent or gas bill, buy food, or meet other regular expenses. Payday loans are but one of many financial techniques—from overdraft fees to student loans for for-profit colleges—specifically designed to pull money from the pockets of the poor.46 If the poor pay more for their housing, food, durable goods, and credit, and if they get smaller returns on their educations and mortgages (if they get returns at all), then their incomes are even smaller than they appear. This is fundamentally unfair. Those

The emotion of love is an affective emotion, directly reacting to goodness, rather than an aggressive one, reacting to challenge. Not only our so-called natural ability to grow and propagate exemplify natural love, but every faculty has a built-in affinity for what accords with its nature. By passion we mean some result of being acted on: either a form induced by the agent (like weight) or a movement consequent on the form (like falling to the ground). Whatever we desire acts on us in this way, first arousing an emotional attachment to itself and making itself agreeable, and then drawing us to seek it. The first change the object produces in our appetite is a feeling of its agreeableness: we call this love (weight can be thought of as a sort of natural love); then desire moves us to seek the object and pleasure comes to rest in it. Clearly then, as a change induced in us by an agent, love is a passion: the affective emotion strictly so, the will to love by stretching of the term. Love unites by making what is loved as agreeable to the lover as if it were himself or a part of himself. Though love is not itself a movement of the appetite towards an object, it is a change the appetite undergoes rendering an object agreeable. Favour is a freely chosen and willing love, open only to reasoning creatures; and charity―literally, holding dear―is a perfect form of love in which what is loved is highly prized. To love, as Aristotle says, is to want someone’s good; so its object is twofold: the good we want, loved with a love of desire, and the someone we want it for (ourselves or someone else), loved with a love of friendship. And just as what exist in the primary sense are subjects of existence, and properties exist only in a secondary sense, as modes in which subjects exist; so too what we love in the primary sense is the someone whose good we will, and only in a secondary sense do we love the good so willed. Friendship based on convenience or pleasure is friendship inasmuch as we want our friend’s good; but because this is subordinated to our own profit or pleasure such friendship is subordinated to love of desire and falls short of true friendship.

The heart of the issue is not simply that a group that gets a large portion of its budget from the Walton family fortune is unlikely to be highly critical of Walmart. The 1990s was the key decade when the contours of the climate battle were being drawn—when a collective strategy for rising to the challenge was developed and when the first wave of supposed solutions was presented to the public. It was also the period when Big Green became most enthusiastically pro-corporate, most committed to a low-friction model of social change in which everything had to be ‘win- win.’ And in the same period many of the corporate partners of groups like the EDF and the Nature Conservancy—Walmart, FedEx, GM—were pushing hard for the global deregulatory framework that has done so much to send emissions soaring. This alignment of economic interests—combined with the ever powerful desire to be seen as ‘serious’ in circles where seriousness is equated with toeing the pro-market line —fundamentally shaped how these green groups conceived of the climate challenge from the start. Global warming was not defined as a crisis being fueled by overconsumption, or by high emissions industrial agriculture, or by car culture, or by a trade system that insists that vast geographical distances do not matter—root causes that would have demanded changes in how we live, work, eat, and shop. Instead, climate change was presented as a narrow technical problem with no end of profitable solutions within the market system, many of which were available for sale at Walmart.

[There is] no direct relationship between IQ and economic opportunity. In the supposed interests of fairness and “social justice”, the natural relationship has been all but obliterated. Consider the first necessity of employment, filling out a job application. A generic job application does not ask for information on IQ. If such information is volunteered, this is likely to be interpreted as boastful exaggeration, narcissism, excessive entitlement, exceptionalism [...] and/or a lack of team spirit. None of these interpretations is likely to get you hired. Instead, the application contains questions about job experience and educational background, neither of which necessarily has anything to do with IQ. Universities are in business for profit; they are run like companies, seek as many paying clients as they can get, and therefore routinely accept people with lukewarm IQ’s, especially if they fill a slot in some quota system (in which case they will often be allowed to stay despite substandard performance). Regarding the quotas themselves, these may in fact turn the tables, advantaging members of groups with lower mean IQ’s than other groups [...] sometimes, people with lower IQ’s are expressly advantaged in more ways than one. These days, most decent jobs require a college education. Academia has worked relentlessly to bring this about, as it gains money and power by monopolizing the employment market across the spectrum. Because there is a glut of college-educated applicants for high-paying jobs, there is usually no need for an employer to deviate from general policy and hire an applicant with no degree. What about the civil service? While the civil service was once mostly open to people without college educations, this is no longer the case, and quotas make a very big difference in who gets hired. Back when I was in the New York job market, “minorities” (actually, worldwide majorities) were being spotted 30 (thirty) points on the civil service exam; for example, a Black person with a score as low as 70 was hired ahead of a White person with a score of 100. Obviously, any prior positive correlation between IQ and civil service employment has been reversed. Add to this the fact that many people, including employers, resent or feel threatened by intelligent people [...] and the IQ-parameterized employment function is no longer what it was once cracked up to be. If you doubt it, just look at the people running things these days. They may run a little above average, but you’d better not be expecting to find any Aristotles or Newtons among them. Intelligence has been replaced in the job market with an increasingly poor substitute, possession of a college degree, and given that education has steadily given way to indoctrination and socialization as academic priorities, it would be naive to suppose that this is not dragging down the overall efficiency of society. In short, there are presently many highly intelligent people working very “dumb” jobs, and conversely, many less intelligent people working jobs that would once have been filled by their intellectual superiors. Those sad stories about physics PhD’s flipping burgers at McDonald's are no longer so exceptional. Sorry, folks, but this is not your grandfather’s meritocracy any more.

Concealing himself from his father's wrath, behind the barn with wick turned low and his face two inches from the rough sawtooth page, Young Crawford had read of these atrocities in Beadle's Dime Library and fantasized about "calling out" the brutal old man who had sired him, "throwing down" on him with the "hogleg" he wore high on his hip, and blasting him into hell; after which he would go "on the scout," separating high-interest banks and arrogant railroad barons from their soiled coin and distributing it among their victims, or failing that into his own pockets and saddle pouches and living the "high Life" in saloons and "dance halls" where beautiful women in brief costumes admired his straight legs and square jaw and told him of the men who had "ruined" them (he knew not just how, only that the act was disgraceful and its effects permanent), whereupon he sought the blackguards out and deprived them of their lives. There was usually profit involved; invariably the men were thieves who lived in close proximity to their "ill-gotten booty," and didn't it say somewhere in Scripture that robbing a thief was no sin? If it didn't, it should have.

Upon the King! Let us our lives, our souls, Our debts, our careful wives, Our children, and our sins, lay on the King! We must bear all. O hard condition, Twin-born with greatness, subject to the breath Of every fool, whose sense no more can feel But his own wringing! What infinite heart's ease Must kings neglect that private men enjoy! And what have kings that privates have not too, Save ceremony- save general ceremony? And what art thou, thou idol Ceremony? What kind of god art thou, that suffer'st more Of mortal griefs than do thy worshippers? What are thy rents? What are thy comings-in? O Ceremony, show me but thy worth! What is thy soul of adoration? Art thou aught else but place, degree, and form, Creating awe and fear in other men? Wherein thou art less happy being fear'd Than they in fearing. What drink'st thou oft, instead of homage sweet, But poison'd flattery? O, be sick, great greatness, And bid thy ceremony give thee cure! Thinks thou the fiery fever will go out With titles blown from adulation? Will it give place to flexure and low bending? Canst thou, when thou command'st the beggar's knee, Command the health of it? No, thou proud dream, That play'st so subtly with a king's repose. I am a king that find thee; and I know 'Tis not the balm, the sceptre, and the ball, The sword, the mace, the crown imperial, The intertissued robe of gold and pearl, The farced tide running fore the king, The throne he sits on, nor the tide of pomp That beats upon the high shore of this world- No, not all these, thrice gorgeous ceremony, Not all these, laid in bed majestical, Can sleep so soundly as the wretched slave Who, with a body fill'd and vacant mind, Gets him to rest, cramm'd with distressful bread; Never sees horrid night, the child of hell; But, like a lackey, from the rise to set Sweats in the eye of Pheebus, and all night Sleeps in Elysium; next day, after dawn, Doth rise and help Hyperion to his horse; And follows so the ever-running year With profitable labour, to his grave. And but for ceremony, such a wretch, Winding up days with toil and nights with sleep, Had the fore-hand and vantage of a king. The slave, a member of the country's peace, Enjoys it; but in gross brain little wots What watch the king keeps to maintain the peace Whose hours the peasant best advantages.

But we noted also in all these victoruous worlds a remarkable identity. For instance, in the loosest possible sense, all were communistic; for in all of them the means of production were communally owned, and no individual could control the labor of others for private profit. Again, in a sense all these world-orders were democratic, since the final sanction of policy was world-opinion. But in many cases there was no democratic machinery, no legal channel for the expression of world-opinion. Instead, a highly specialized bureaucracy, or even a world-dictator, might carry out the business of organizing the world's activity with legally absolute power, but under constant supervision by popular will expressed through radio. We were amazed to find that in a truly awakened world even a dictatorship could be in essence democratic. We observed with incredulity situations in which the "absolute" world-government, faced with some exceptionally momentous and doubtful matter of policy, had made urgent appeals for a formal democratic decision, only to receive from all regions the reply, "We cannot advise. You must decide as your professional experience suggests. We will abide by your decision.

Economics should help us rise above fear and greed. It should not exploit these feelings. Economic science should be about how one turns a social vision into a modern economic system. It should be a tool to create opportunities for human and social development. Not just address our fears as they are expressed as demand in the market. It should be devoted to concrete questions that are important for humanity. Not to abstract analyses of hypothetical choices. It should see people as reasonable beings. Not as wagons hooked to the consequences of an unavoidable, coercive rationality. It should see people as embedded in society. Not as individuals whose core never changes and who float in a vacuum at an arm’s length from each other. It should see relationships as fundamental for us to even be able to individuate ourselves. Not as something that can be reduced to competition, profit, loss, buying low, selling high and calculating who won. It should see a person as someone who acts according to her bonds with others. Not just out of self-interest and the denial of all context and power relationships. It should not see self-interest and altruism as opposites – because it should no longer view the surrounding world as something that is in opposition to one’s self.

businesses that could benefit from the way networks behave, and this approach yielded some notable successes. Richard came from a different slant. For twenty years, he was a ‘strategy consultant’, using economic analysis to help firms become more profitable than their rivals. He ended up co-founding LEK, the fastest-growing ‘strategy boutique’ of the 1980s, with offices in the US, Europe and Asia. He also wrote books on business strategy, and in particular championed the ‘star business’ idea, which stated that the most valuable venture was nearly always a ‘star’, defined as the biggest firm in a high-growth market. In the 1990s and 2000s, Richard successfully invested the money he had made as a management consultant in a series of star ventures. He also read everything available about networks, feeling intuitively that they were another reason for business success, and might also help explain why some people’s careers took off while equally intelligent and qualified people often languished. So, there were good reasons why Greg and Richard might want to write a book together about networks. But the problem with all such ‘formal’ explanations is that they ignore the human events and coincidences that took place before that book could ever see the light of day. The most

In the early stages of the state, taxes are light in their incidence, but fetch in a large revenue; in the later stages the incidence of taxation increases while the aggregate revenue falls off. Now where taxes and imposts are light, private individuals are encouraged to engage actively in business; enterprise develops, because business men feel it worth their while, in view of the small share of their profits which they have to give up in the form of taxation. And as business prospers the number of taxes increases and the total yield of taxation grows. As time passes and kings succeed each other, they lose their tribal habits in favour of more civilized ones. Their needs and exigencies grow.... owing to the luxury in which they have been brought up. Hence they impose fresh taxes on their subjects -farmers, peasants, and others subject to taxation; sharply raise the rate of old taxes to increase their yield; and impose sales taxes and octrois, as we shall describe later. These increases grow with the spread of luxurious habits in the state, and the consequent growth in needs and public expenditure, until taxation burdens the subjects and deprives them of their gains. People get accustomed to this high level of taxation, because the increases have come about gradually, without anyone’s being aware of who exactly it was who raised the rates of the old taxes or imposed the new ones. But the effects on business of this rise in taxation make themselves felt. For business men are soon discouraged by the comparison of their profits with the burden of their taxes, and between their output and their net profits. Consequently production falls off, and with it the yield of taxation. The rulers may, mistakenly, try to remedy this decrease in the yield of taxation by raising the rate of the taxes; hence taxes and imposts reach a level which leaves no profits to business men, owing to high costs of production, heavy burden of taxation, and inadequate net profits. This process of higher tax rates and lower yields (caused by the government’s belief that higher rates result in higher returns) may go on until production begins to decline owing to the despair of business men, and to affect population. The main injury of this process is felt by the state, just as the main benefit of better business conditions is enjoyed by it. From this you must understand that the most important factor making for business prosperity is to lighten as much as possible the burden of taxation on business men, in order to encourage enterprise by giving assurance of greater profits.

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

The state, too, is in decline, though perhaps less obviously than the idea of the national community. The reason is simply that the global community of capitalists will not let the Western state reverse its post-1970s policies of retrenchment, which is the only way for it to adequately address all the crises that are currently ripping society apart. If any state—unimaginably—made truly substantive moves to restore and expand programs of social welfare, or to vastly expand and improve public education, or to initiate programs like Roosevelt’s Works Progress Administration or Tennessee Valley Authority (but on a necessarily broader scale than in the 1930s), or to restore organized labor to its power in the 1960s and thereby raise effective demand, or to promulgate any other such anti-capitalist measure, investors would flee it and its sources of funds would dry up. It couldn’t carry out such policies anyway, given the massive resistance they would provoke among all sectors and levels of the business community. Fiscal austerity is, on the whole, good for profits (in the short term), since it squeezes the population and diverts money to the ruling class. In large part because of capital’s high mobility and consequent wealth and power over both states and populations, the West’s contemporary political paradigm of austerity and government retrenchment is effectively irreversible for the foreseeable future.

We must first understand what the purport of society and the aim of government is held to be. If it be your intention to confer a certain elevation upon the human mind, and to teach it to regard the things of this world with generous feelings, to inspire men with a scorn of mere temporal advantage, to give birth to living convictions, and to keep alive the spirit of honorable devotedness; if you hold it to be a good thing to refine the habits, to embellish the manners, to cultivate the arts of a nation, and to promote the love of poetry, of beauty, and of renown; if you would constitute a people not unfitted to act with power upon all other nations, nor unprepared for those high enterprises which, whatever be the result of its efforts, will leave a name forever famous in time—if you believe such to be the principal object of society, you must avoid the government of democracy, which would be a very uncertain guide to the end you have in view. But if you hold it to be expedient to divert the moral and intellectual activity of man to the production of comfort, and to the acquirement of the necessaries of life; if a clear understanding be more profitable to man than genius; if your object be not to stimulate the virtues of heroism, but to create habits of peace; if you had rather witness vices than crimes and are content to meet with fewer noble deeds, provided offences be diminished in the same proportion; if, instead of living in the midst of a brilliant state of society, you are contented to have prosperity around you; if, in short, you are of opinion that the principal object of a Government is not to confer the greatest possible share of power and of glory upon the body of the nation, but to ensure the greatest degree of enjoyment and the least degree of misery to each of the individuals who compose it—if such be your desires, you can have no surer means of satisfying them than by equalizing the conditions of men, and establishing democratic institutions.

We want to build up a new state! That is why the others hate us so much today. They have often said as much. They said: “Yes, their social experiment is very dangerous! If it takes hold, and our own workers come to see this too, then this will be highly disquieting. It costs billions and does not bring any results. It cannot be expressed in terms of profit, nor of dividends. What is the point?! We are not interested in such a development. We welcome everything which serves the material progress of mankind insofar as this progress translates into economic profit. But social experiments, all they are doing there, this can only lead to the awakening of greed in the masses. Then we will have to descend from our pedestal. They cannot expect this of us.” And we were seen as setting a bad example. Any institution we conceived was rejected, as it served social purposes. They already regarded this as a concession on the way to social legislation and thereby to the type of social development these states loathe. They are, after all, plutocracies in which a tiny clique of capitalists dominate the masses, and this, naturally, in close cooperation with international Jews and Freemasons. If they do not find a reasonable solution, the states with unresolved social problems will, sooner or later, arrive at an insane solution. National Socialism has prevented this in the German Volk. They are now aware of our objectives. They know how persistently and decisively we defend and will reach this goal. Hence the hatred of all the international plutocrats, the Jewish newspapers, the world stock markets, and hence the sympathy for these democrats in all the countries of a like cast of mind. Because we, however, know that what is at stake in this war is the entire social structure of our Volk, and that this war is being waged against the substance of our life, we must, time and time again in this war of ideals, avow these ideals. And, in this sense, the Winterhilfswerk, this greatest social relief fund there is on this earth, is a mighty demonstration of this spirit. Adolf Hitler - speech at the Berlin Sportpalast on the opening of the Kriegswinterhilfswerk September 4, 1940

Once trade connects two areas, the forces of supply and demand tend to equalise the prices of transportable goods. In order to understand why, consider a hypothetical case. Assume that when regular trade opened between India and the Mediterranean, Indians were uninterested in gold, so it was almost worthless. But in the Mediterranean, gold was a coveted status symbol, hence its value was high. What would happen next? Merchants travelling between India and the Mediterranean would notice the difference in the value of gold. In order to make a profit, they would buy gold cheaply in India and sell it dearly in the Mediterranean. Consequently, the demand for gold in India would skyrocket, as would its value. At the same time the Mediterranean would experience an influx of gold, whose value would consequently drop. Within a short time the value of gold in India and the Mediterranean would be quite similar. The mere fact that Mediterranean people believed in gold would cause Indians to start believing in it as well. Even if Indians still had no real use for gold, the fact that Mediterranean people wanted it would be enough to make the Indians value it. Similarly, the fact that another person believes in cowry shells, or dollars, or electronic data, is enough to strengthen our own belief in them, even if that person is otherwise hated, despised or ridiculed by us. Christians and Muslims who could not agree on religious beliefs could nevertheless agree on a monetary belief, because whereas religion asks us to believe in something, money asks us to believe that other people believe in something. For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.

The end of the war will see the final ruin of the Jew. The Jew is the incarnation of egoism. And their egoism goes so far that they're not even capable of risking their lives for the defence of their most vital interests. The Jew totally lacks any interest in things of the spirit. If he has pretended in Germany to have a bent for literature and the arts, that's only out of snobbery, or from a liking for speculation. He has no feeling for art, and no sensibility. Except in the regions where they live in groups, the Jews are said to have reached a very high cultural level! Take Nuremberg, for example: for four hundred years—that is to say, until 1838—it hadn't a single Jew in its population. Result: a situation in the first rank of German cultural life. Put the Jews all together: by the end of three hundred years, they'll have devoured one another. Where we have a philosopher, they have a Talmudistic pettifogger. What for us is an attempt to get to the bottom of things and express the inexpressible, becomes for the Jew a pretext for verbal juggleries. His only talent is for masticating ideas so as to disguise his thought. He has observed that the Aryan is stupid to the point of accepting anything in matters of religion, as soon as the idea of God is recognised. With the Aryan, the belief in the Beyond often takes a quite childish form ; but this belief does represent an effort towards a deepening of things. The man who doesn't believe in the Beyond has no understanding of religion. The great trick of Jewry was to insinuate itself fraudulently amongst the religions with a religion like Judaism, which in reality is not a religion. Simply, the Jew has put a religious camouflage over his racial doctrine. Everything he undertakes is built on this lie. The Jew can take the credit for having corrupted the Graeco- Roman world. Previously words were used to express thoughts; he used words to invent the art of disguising thoughts. Lies are his strength, his weapon in the struggle. The Jew is said to be gifted. His only gift is that of juggling with other people's property and swindling each and everyone. Suppose I find by chance a picture that I believe to be a Titian. I tell the owner what I think of it, and I offer him a price. In a similar case, the Jew begins by declaring that the picture is valueless, he buys it for a song and sells it at a profit of 5000 per cent. To persuade people that a thing which has value, has none, and vice versa—that's not a sign of intelligence. They can't even overcome the smallest economic crisis! The Jew has a talent for bringing confusion into the simplest matters, for getting everything muddled up. Thus comes the moment when nobody understands anything more about the question at issue. To tell you something utterly insignificant, the Jew drowns you in a flood of words. You try to analyse what he said, and you realise it's all wind. The Jew makes use of words to stultify his neighbours. And that's why people make them professors. The law of life is : "God helps him who helps himself!" It's so simple that everybody is convinced of it, and nobody would pay to learn it. But the Jew succeeds in getting himself rewarded for his meaningless glibness. Stop following what he says, for a moment, and at once his whole scaffolding collapses. I've always said, the Jews are the most diabolic creatures in existence, and at the same time the stupidest. They can't produce a musician, or a thinker. No art, nothing, less than nothing. They're liars, forgers, crooks. They owe their success only to the stupidity of their victims. If the Jew weren't kept presentable by the Aryan, he'd be so dirty he couldn't open his eyes. We can live without the Jews, but they couldn't live without us. When the Europeans realise that, they'll all become simultaneously aware of the solidarity that binds them together. The Jew prevents this solidarity. He owes his livelihood to the fact that this solidarity does not exist.