Hoarding Money Quotes

Maybe the life I think I'm living is a paranoid delusion...Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes.

Sanity is a valuable possesion; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes.

When someone steals another's clothes, we call them a thief. Should we not give the same name to one who could clothe the naked and does not? The bread in your cupboard belongs to the hungry; the coat unused in your closet belongs to the one who needs it; the shoes rotting in your closet belong to the one who has no shoes; the money which you hoard up belongs to the poor.

Here are some questions I am constantly noodling over: Do you splurge or do you hoard? Do you live every day as if it's your last, or do you save your money on the chance you'll live twenty more years? Is life too short, or is it going to be too long? Do you work as hard as you can, or do you slow down to smell the roses? And where do carbohydrates fit into all this? Are we really all going to spend our last years avoiding bread, especially now that bread in American is so unbelievable delicious? And what about chocolate?

Hoard food and it rots. Hoard money and you rot. Hoard power and the nation rots.

Time. Time. What is time? Swiss manufacture it, French hoard it, Italians squander it, Americans say it is money. Hindus say it does not exist. Know what I say? I say time is a crook.

Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes.

Not a hope. I know where I am, and who, and what day it is. These are the tests, and I am sane. Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes.

When I am an old woman I shall wear purple with a red hat which doesn't go, and doesn't suit me. And I shall spend my pension on brandy and summer gloves and satin sandles, and say we've no money for butter. I shall sit down on the pavement when I'm tired And gobble up samples in shops and press alarm bells And run my stick along the public railings And make up for the sobriety of my youth. I shall go out in my slippers in the rain and pick flowers in other people's gardens And learn to spit. You can wear terrible shirts and grow more fat And eat three pounds of sausages at a go Or only bread and pickle for a week And hoard pens and pencils and beer mats and things in boxes. But now we must have clothes that keep us dry And pay our rent and not swear in the street And set a good example for the children.

Sanity is a valuable possession: I hoard it the way people once hoarded money.

Are we truly obeying the command to love our neighbor as ourselves if we're storing up money for potential future needs when our neighbor is laboring today under actual present needs?

God prospers me not to raise my standard of living, but to raise my standard of giving.

...What do you do with all your money?" "Me and the French hoard gold.

When I save, I lay something aside for future need. If I sense God's leading, I will give it away to meet greater needs. When I hoard, I'm unwilling to part with what I've saved to meet others' needs, because my possible future needs outweigh their actual present needs. I fail to love my neighbor as myself.

Sanity is a valuable possession; I hoard it the way people once hoarded money.

Seems anywhere there’s a natural resource, there’s someone willing to hoard it for themselves to make more money than they can spend.

Money is a fictional thing that is supposed to go around. Hoarding it is a sin

If we were to gain God's perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying our things, we would have the same feelings of horror and pity that any sane person has when he views people in an asylum endlessly beating their heads against the wall.

We are loaded down with too many good things, more than we could ever need, while others are desperate for a small loaf. The good things we cling to are more than money; we hoard our resources, our gifts, our time, our families, out friends....how ludicrous it is to hold on to the abundance God has given us and merely repeat the words 'thank you'.

Dragons keep their money in banks like everyone else,” Avah said. “Hoards don’t accrue interest.

How arrogant you are To think your wretched Self so singular! The disappointments of this world will die In less time than the blinking of an eye, And as the earth must pass, pass by the earth Don't even glance at it, know what it's worth; What empty foolishness it is to care For what must one day be dispersed to air!

So why do we call her crazy for piling her trailer full of more cats than she could take care of but applaud when somebody accumulates more money than they can spend? They're both hoarders.

Do you splurge or do you hoard? Do you live every day as if it’s your last, or do you save your money on the chance you’ll live twenty more years? Is life too short, or is it going to be too long? Do you work as hard as you can, or do you slow down to smell the roses?

Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes. …

Hoard food and it rots. Hoard money and you rot. Hoard power and the government rots.

Let’s call it the scarcity diversion. Here’s the playbook. First, allow elites to hoard a resource like money or land. Second, pretend that arrangement is natural, unavoidable—or better yet, ignore it altogether. Third, attempt to address social problems caused by the resource hoarding only with the scarce resources left over. So instead of making the rich pay all their taxes, for instance, design a welfare state around the paltry budget you are left with when they don’t. Fourth, fail. Fail to drive down the poverty rate. Fail to build more affordable housing. Fifth, claim this is the best we can do. Preface your comments by saying, “In a world of scarce resources…” Blame government programs. Blame capitalism. Blame the other political party. Blame immigrants. Blame anyone you can except those who most deserve it. “Gaslighting” is not too strong a phrase to describe such pretense.

If economic catastrophe does come, will it be a time that draws Christians together to share every resource we have, or will it drive us apart to hide in our own basements or mountain retreats, guarding at gunpoint our private stores from others? If we faithfully use our assets for his kingdom now, rather than hoarding them, can't we trust our faithful God to provide for us then?

The more I pursue God, the more I realize that he is inherently different from us. He does not protect his possessions and hoard his toys. He does not look for ways to make us jealous of him, though he, the God Most High, is jealous for us.

Listen to me instead of your financial manager: It’s okay to spend money, to save it, to give it away, to worry over it. It’s just money. Your only enemy in life is time. Do be miser with time: hoard it, treasure it, don’t squander a single minute of it.

Fearful of wasting a second, we hoard time as if it were money.

It’s amazing how much extra cash flow is freed up when one person isn’t hoarding all the money at the top.

She has sold them some of her time for the money she needs to live, but hoarded these moments for herself, and each one is precious, to be wasted as she wishes.

He can’t connect with other human beings because he’s a soulless robot out to make the biggest pile of money for himself so he can hoard it all like some kind of goblin king.

The desire after hoarding is in its very nature unsatiable. In its qualitative aspect, or formally considered, money has no bounds to its efficacy, i.e., it is the universal representative of material wealth, because it is directly convertible into any other commodity. But, at the same time, every actual sum of money is limited in amount, and, therefore, as a means of purchasing, has only a limited efficacy. This antagonism between the quantitative limits of money and its qualitative boundlessness, continually acts as a spur to the hoarder in his Sisyphus-like labour of accumulating. It is with him as it is with a conqueror who sees in every new country annexed, only a new boundary.

That is why an expiring form of money is crucial. Power passed from generation to generation in the abstract form of wealth leads to privilege and corruption. Money must not be hoarded for its own sake but must be continually employed for a fruitful purpose.

Though some are more able “gatherers”—that is, some are better at making money than others—the money you earn is a gift of God. Therefore, the money you make must be shared to build up community. So wealthier believers must share with poorer ones, not only within a congregation but also across congregations and borders. (See 2 Corinthians 8:15 and its context.) To extend the metaphor—money that is hoarded for oneself rots the soul.

When they tear a workingman's hand in a machine or kill him, you can understand-- the workingman himself is at fault. But in a case like this, when they suck a man's blood out of him and throw him away like a carcass --that can't be explained in any way. I can comprehend every murder; but torturing for mere sport I can't comprehend. And why do they torture the people? To what purpose do they torture us all? For fun, for mere amusement, so that they can live pleasantly on the earth; so that they can buy everything with the blood of the people, a prima donna, horses, silver knives, golden dishes, expensive toys for their children. YOU work, work, work, work more and more, and I'LL hoard money by your labor and give my mistress a golden wash basin

In a culture as imbalanced as ours—in which a few hoard billions while others starve, in which wars are fought for oil, in which children are shot and killed while gun manufacturers and politicians collect the blood money—mercy, humanity, and vulnerability cannot be tolerated. Mercy and empathy are great threats to an unjust society

I am sane. Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes.

Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes. ***

Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough when the time comes.

I love money. Money is great. Money is energy. But like any energy, it can turn destructive. You shouldn’t hoard it. Because it corrodes anything it touches for too long.

It is not good to hoard money and it is equally unsanitary to hoard knowledge; the more you hoard the less you think and the lesser you know. - On Greed and Knowledge

All these people talk about [Vivian Maier's] hoarding, the pack-rat way she went through life. Watching, I couldn't help but feel their reactions were at least partly about money and social status; about who has the right to ownership and what happens when people exceed the number of possessions that their circumstance and standing would ordinarily allow. I don't know about you but if I was asked to put everything I own in a small room in someone else's house, I might well look like a hoarder. Although neither extreme poverty nor wealth makes one immune to craving an excess of possessions, it's worth asking of any behaviour presented as weird or freakish whether the boundary being transgressed is class, not sanity at all.

It is always said that we may take no earthly treasures with us when we die. No money or possessions, none of our beauty or power. That is correct. Some who have switched worlds have been intensely bewildered at first that they were unable to carry anything tangible with them. But there's a second truth. We can take anything with us that we could not hoard during our lifetimes because it could only be felt, sometimes for a few brief heartbeats, sometimes only in secret. We can take joy with us, and love. Every beautiful moment from our lives. All the light we have peacefully admired, all the lovely scents and laughter and friendship we have collected. Every kiss, every caress, and every song. The wind on our faces; tango; music; the rustle of autumn grass, stiff with frozen dew; the twinkle of the stars; contentment; courage; and generosity. All those things we many take with us. All that is in between.

The doctrine of the importance of hoards for stabilizing the objective exchange-value of money has gradually lost its adherents with the passing of time. Nowadays its supporters are few.

Central banks and finance ministries do not hold copper, aluminum, or steel supplies, yet they hold gold. The only explanation for central bank gold hoards is the obvious one - gold is money.

Perhaps it is one secret of their power that, having studied the fluctuations of prices, they (bankers) know that history is inflationary, and that money is the last thing a wise man will hoard.

When you want to become a dragon slayer, you don’t charge straight into the nest, swords swinging,” Merlin said. “You sneak in and steal a few coins from his hoard first.” “What if the dragon worked hard for that money?” Lam asked. “You don’t know his life. And how do you even know the dragon’s a..” “ He’s a boy dragon!” Merlin roared. “Sure thing, old man,” Kay said, slapping his arm.

Some take pains to be biblical, but many [Christian financial teachers, writers, investment counselors, and seminar leaders] simply parrot their secular colleagues. Other than beginning and ending with prayer, mentioning Christ, and sprinkling in some Bible verses, there's no fundamental difference. They reinforce people's materialist attitudes and lifestyles. They suggest a variety of profitable plans in which people can spend or stockpile the bulk of their resources. In short, to borrow a term from Jesus, some Christian financial experts are helping people to be the most successful 'rich fools' they can be.

Giving up everything must mean giving over everything to kingdom purposes, surrendering everything to further the one central cause, loosening our grip on everything. For some of us, this may mean ridding ourselves of most of our possessions. But for all of us it should mean dedicating everything we retain to further the kingdom. (For true disciples, however, it cannot mean hoarding or using kingdom assets self-indulgently.)

We had each been raised to believe that every unknown could be resolved through willpower and intellect, a message reinforced by America’s rigid conception of who we are supposed to be. The truth is, society doesn’t raise people to aspire to be kind or compassionate or happy. It pressures adults to achieve and accomplish. It teaches people that what matters more than their character or how they treat others or how they feel about themselves is how much money they can hoard, who they know, how famous they can get, and how much power they wield over others. Emotions have no basis in this framework. They are a nuisance, a hindrance, a distraction, a weakness.

Thomas Jefferson observed, “A candle loses nothing when it lights another candle.” That is the real nature of partnership. I find that many people don’t think that way. They believe that sharing means losing something. But I don’t think that’s true. Every person possesses one of two mind-sets: scarcity or abundance. People with a scarcity mind-set believe that there’s only so much to go around, so you have to scrap for everything you can and protect whatever you have at all costs. People with an abundance mind-set believe there’s always enough to go around. If you have an idea, share it: you can always come up with another one. If you have money, give some of it away; you can always make more. If you have only one piece of pie, let someone else eat it; you can bake another one. I believe that in this area, you get from life what you expect. You can hoard what little you have and receive no more. Or you can give what you have, and you will be rewarded with abundance. Your attitude makes the difference. So if you partner with another person and give tremendously, one way or another you’re going to get back more than you gave.

Not a hope. I know where I am, and who, and what day it is. These are the tests, and I am sane. Sanity is a valuable possession; I hoard it the way people once hoarded money. I save it, so I will have enough, when the time comes.

Now there was great rejoicing at the rumor of Alderic's quest, for all folk knew that he was a cautious man, and they deemed that he would succeed and enrich the world, and they rubbed their hands in the cities at the thought of largesse; and there was joy among all men in Alderic's country, except perchance among the lenders of money, who feared they would soon be paid. And there was rejoicing also because men hoped that when the Gibbelins were robbed of their hoard, they would shatter their high-built bridge and break the golden chains that bound them to the world, and drift back, they and their tower, to the moon, from which they had come and to which they rightly belonged. There was little love for the Gibbelins, though all men envied their hoard. ("The Hoard Of The Gibbelins")

she resided in Rock Cove, Maine—or the Lobster Tundra, as she’d jokingly dubbed it—had no job, and lived off a meager supplemental income from the government. Every day since the move, she thanked Jesus and her mother for teaching her to hoard her money like an old woman hoarded cats.

It’s not how much material things you have hoarded that will make you happy but how satisfied you are with what you have so far. A rich person can be the poorest wreck if he is not satisfied with what he already has and a materially poor can be happy if he is satisfied with the little he has.

People with no sense or appreciation of humor, Invigilator, always take money too seriously. Its possession, anyway. Which is why they spend all their time stacking coins, counting this and that, gazing lovingly over their hoards and so on. They're compensating for the abject penury everywhere else in their lives. Nice rings, by the way.

With every inhalation, I take. With every exhalation, I give. How grand it is not to buy, sell, hold, or hoard breath. Would that it were so with money. Enjoy breathing while you can, for unless something changes, it won’t be long until government awards ownership of the atmosphere to some commercial corporation to price and meter out as they please.

That will help us to understand how the love of accumulating money grows an absorbing passion in men whose imaginations, even in the very beginning of their hoard, showed them no purpose beyond it. Marner wanted the heaps of ten to grow into a square, and then into a larger square; and every added guinea, while it was itself a satisfaction, bred a new desire

Because it’s got a hole in it!” he cries. “And they’ll know it, Merry. They’ll feel it, and they’re going to constantly be looking for things to fill it with. They’ll eat too much. They’ll fall in love with the wrong people. They’ll hoard money, and watch too much television, and buy useless crap from holiday catalogs, like potato scrubbing gloves or a spoonula.

I read love stories and love poems. But I preferred books written about rulers. I read about a ruler whose female servants and concubines were as numerous as his army, and about another whose only interests in life were wine, women, and whipping his slaves. A third cared little for women, but enjoyed wars, killing, and torturing men. Another of these rulers loved food, money and hoarding riches without end. Still another was possessed with such an admiration for himself and his greatness that for him no one else in the land existed. There was also a ruler so obsessed with plots and conspiracies that he spent all his time distorting the facts of history and trying to fool his people.I discovered that all these rulers were men. What they had in common was an avaricious and distorted personality, a never-ending appetite for money, sex and unlimited power. They were men who sowed corruption on the earth, and plundered their peoples, men endowed with loud voices, a capacity for persuasion, for choosing sweet words and shooting poisoned arrows. Thus, the truth about them was revealed only after their deaths, and as a result I discovered that history tended to repeat itself with a foolish obstinacy.

What the fuck do we need money for? So long as you keep on pretending that money is anything but a consensus hallucination induced by the ruling elite to convince you to let them hoard the best stuff, you’re never going to make a difference. Steve, the problem isn’t that people spend their money the wrong way, or that the wrong people have money. The problem is money. Money only works if there isn’t enough to go around—

After Augustus’ death, the Emperor Tiberius hoarded money, with the result that interest rates rose above the legal limit and a banking crisis erupted in AD 33. Tiberius then decided to lend out the imperial treasure free of interest to patrician families, which brought about an immediate decline in interest rates and an end to the crisis.55 His actions constituted the world’s first experience of quantitative easing.fn9

A prohibition on the hoarding or possession of gold was integral to the plan to devalue the dollar against gold and get people spending again. Against this background, FDR issued Executive Order 6102 on April 5, 1933, one of the most extraordinary executive orders in U.S. history. The blunt language over the signature of Franklin Delano Roosevelt speaks for itself: I, Franklin D. Roosevelt . . . declare that [a] national emergency still continues to exist and . . . do hereby prohibit the hoarding of gold coin, gold bullion, and gold certificates within the . . . United States by individuals, partnerships, associations and corporations.... All persons are hereby required to deliver, on or before May 1, 1933, to a Federal reserve bank . . . or to any member of the Federal Reserve System all gold coin, gold bullion and gold certificates now owned by them.... Whoever willfully violates any provision of this Executive Order . . . may be fined not more than $10,000 or . . . may be imprisoned for not more than ten years. The people of the United States were being ordered to surrender their gold to the government and were offered paper money at the exchange rate of $20.67 per ounce. Some relatively minor exceptions were made for dentists, jewelers and others who made “legitimate and customary” use of gold in their industry or art. Citizens were allowed to keep $100 worth of gold, about five ounces at 1933 prices, and gold in the form of rare coins. The $10,000 fine proposed in 1933 for those who continued to hoard gold in violation of the president’s order is equivalent to over $165,000 in today’s money, an extraordinarily large statutory fine. Roosevelt followed up with a

They just want to pile up and hoard money, and to get it they work almost without eating. Once a coin strays into their clutches, no matter how small, they condemn it to life imprisonment and eternal darkness. In this way, always acquiring and never spending, they’re amassing Spain’s biggest fortune. They are its strongbox, its vault, its guardians and custodians. They gather everything, hide everything, and swallow everything.

Yes, I said; and men of this stamp will be covetous of money, like those who live in oligarchies; they will have, a fierce secret longing after gold and silver, which they will hoard in dark places, having magazines and treasuries of their own for the deposit and concealment of them; also castles which are just nests for their eggs, and in which they will spend large sums on their wives, or on any others whom they please. That is most true, he said. And they are miserly because they have no means of openly acquiring the money which they prize; they will spend that which is another man's on the gratification of their desires, stealing their pleasures and running away like children from the law, their father: they have been schooled not by gentle influences but by force, for they have neglected her who is the true Muse, the companion of reason and philosophy, and have honoured gymnastic more than music. Undoubtedly,

Most ordinary mortals, mistake money or visualize money in its physical form - as coins or currency. Thus they begin counting it, hoarding it and hiding it behind faceless numbers and faceless vaults in anonymous places all over the world. They value money for its form or the form of the acquisitions it is able to have - properties, jewellery, clothes, food etc. But the real connoisseur of money knows that its true value is elsewhere. It’s in the simple though propitious word, ‘influence’.

When do you wish to go?” “Early to-morrow morning, sir.” “Well, you must have some money; you can’t travel without money, and I daresay you have not much: I have given you no salary yet. How much have you in the world, Jane?” he asked, smiling. I drew out my purse; a meagre thing it was. “Five shillings, sir.” He took the purse, poured the hoard into his palm, and chuckled over it as if its scantiness amused him. Soon he produced his pocket-book: “Here,” said he, offering me a note; it was fifty pounds, and he owed me but fifteen. I told him I had no change. “I don’t want change; you know that. Take your wages.” I declined accepting more than was my due. He scowled at first; then, as if recollecting something, he said— “Right, right! Better not give you all now: you would, perhaps, stay away three months if you had fifty pounds. There are ten; is it not plenty?” “Yes, sir, but now you owe me five.” “Come back for it, then; I am your banker for forty pounds.” “Mr. Rochester, I may as well mention another matter of business to you while I have the opportunity.” “Matter of business? I am curious to hear it.” “You have as good as informed me, sir, that you are going shortly to be married?” “Yes; what then?” “In that case, sir, Adèle ought to go to school: I am sure you will perceive the necessity of it.” “To get her out of my bride’s way, who might otherwise walk over her rather too emphatically? There’s sense in the suggestion; not a doubt of it. Adèle, as you say, must go to school; and you, of course, must march straight to—the devil?” “I hope not, sir; but I must seek another situation somewhere.” “In course!” he exclaimed, with a twang of voice and a distortion of features equally fantastic and ludicrous. He looked at me some minutes. “And old Madam Reed, or the Misses, her daughters, will be solicited by you to seek a place, I suppose?” “No, sir; I am not on such terms with my relatives as would justify me in asking favours of them—but I shall advertise.

Speculators, meanwhile, have seized control of the global economy and the levers of political power. They have weakened and emasculated governments to serve their lust for profit. They have turned the press into courtiers, corrupted the courts, and hollowed out public institutions, including universities. They peddle spurious ideologies—neoliberal economics and globalization—to justify their rapacious looting and greed. They create grotesque financial mechanisms, from usurious interest rates on loans to legalized accounting fraud, to plunge citizens into crippling forms of debt peonage. And they have been stealing staggering sums of public funds, such as the $65 billion of mortgage-backed securities and bonds, many of them toxic, that have been unloaded each month on the Federal Reserve in return for cash.21 They feed like parasites off of the state and the resources of the planet. Speculators at megabanks and investment firms such as Goldman Sachs are not, in a strict sense, capitalists. They do not make money from the means of production. Rather, they ignore or rewrite the law—ostensibly put in place to protect the weak from the powerful—to steal from everyone, including their own shareholders. They produce nothing. They make nothing. They only manipulate money. They are no different from the detested speculators who were hanged in the seventeenth century, when speculation was a capital offense. The obscenity of their wealth is matched by their utter lack of concern for the growing numbers of the destitute. In early 2014, the world’s 200 richest people made $13.9 billion, in one day, according to Bloomberg’s billionaires index.22 This hoarding of money by the elites, according to the ruling economic model, is supposed to make us all better off, but in fact the opposite happens when wealth is concentrated in the hands of a few individuals and corporations, as economist Thomas Piketty documents in his book Capital in the Twenty-First Century.23 The rest of us have little or no influence over how we are governed, and our wages stagnate or decline. Underemployment and unemployment become chronic. Social services, from welfare to Social Security, are slashed in the name of austerity. Government, in the hands of speculators, is a protection racket for corporations and a small group of oligarchs. And the longer we play by their rules the more impoverished and oppressed we become. Yet, like

We have already examined one of the objections that have been brought against the Quantity Theory; the objection that it only holds good ceteris paribus. No more tenable as an objection against the determinateness of our conclusions is reference to the possibility that an additional quantity of money may be hoarded. This argument has played a prominent role in the history of monetary theory; it was one of the sharpest weapons in the armoury of the opponents of the Quantity Theory. Among the arguments of the opponents of the Currency Theory it immediately follows the proposition relating to the elasticity of cash-economizing methods of payment, to which it also bears a close relation as far as its content is concerned.

Keynes argued that when short-term and long-term interest rates had reached their respective lower bounds, further increases in the money supply would just be absorbed by the hoarding of money and would not lead to lower interest rates and higher spending. Once caught in this liquidity trap, the economy could persist in a depressed state indefinitely. Since economies were likely to find themselves in such conditions only infrequently, Hicks described Keynes’s theory as special rather than general, and relevant only to depression conditions. And this has remained the textbook interpretation of Keynes ever since. Its main implication is that in a liquidity trap monetary policy is impotent, whereas fiscal policy is powerful because additional government expenditure is quickly translated into higher output.

He had taken up some bricks in his floor underneath his loom, and here he had made a hole in which he set the iron pot that contained his guineas and silver coins, covering the bricks with sand whenever he replaced them. Not that the idea of being robbed presented itself often or strongly to his mind: hoarding was common in country districts in those days; there were old labourers in the parish of Raveloe who were known to have their savings by them, probably inside their flock-beds; but their rustic neighbours, though not all of them as honest as their ancestors in the days of King Alfred, had not imaginations bold enough to lay a plan of burglary. How could they have spent the money in their own village without betraying themselves? They would be obliged to “run away” — a course as dark and dubious as a balloon journey.

All this depends, however, on the rich using their profits to open new factories and hire new employees, rather than wasting them on non-productive activities. Smith therefore repeated like a mantra the maxim that ‘When profits increase, the landlord or weaver will employ more assistants’ and not ‘When profits increase, Scrooge will hoard his money in a chest and take it out only to count his coins.’ A crucial part of the modern capitalist economy was the emergence of a new ethic, according to which profits ought to be reinvested in production. This brings about more profits, which are again reinvested in production, which brings more profits, et cetera ad infinitum. Investments can be made in many ways: enlarging the factory, conducting scientific research, developing new products. Yet all these investments must somehow increase production and translate into larger profits.

In the 1980s, psychologists Susan Fiske and Shelly Taylor were looking for a way to describe what research was showing to be a ubiquitous tendency among humans: to think only as much as they feel they need to, and no more. And so the metaphor of the cognitive miser was born, with each of us an Ebenezer Scrooge—except instead of sitting on piles of money and refusing to pay for an extra lump of coal to keep the house warm, we sit on reserves of mental energy and processing capacity, unwilling to spend much of it unless we really have to. We rely on simple, efficient thought processes to get the job done—not so much out of laziness (though there is some of that, too), but out of necessity. There is just too much going on, too much to notice, understand, and act on, for us to give every individual and every occurrence our undivided, unbiased attention. So not only are you innately hard to understand, but the people observing you are hoarding their attention.

The sums of money collected in hoards lie there idle, waiting for the moment when commerce needs them for maintaining the stability of the objective exchange-value of money; and all those sums of money, that might threaten this stability when the demand for money decreases, flow back out of circulation into these hoards to slumber quietly until they are called forth again. This tacitly assumes ll the fundamental correctness of the arguments of the Quantity Theory, but asserts that there is nevertheless a principle inherent in the economic system that always prevents the working out of the processes that the Quantity Theory describes. In the first place, it must be recognized that from the economic point of view there is no such thing as money lying idle. All money, whether in reserves or literally in circulation (i.e. in process of changing hands at the very moment under consideration), is devoted in exactly the same way to the performance of a monetary function. The stock of money of the community is the sum of the stocks of individuals; there is no such thing as errant money.

But there was a lacuna in Nehru’s concept of science: he saw it exclusively in terms of laboratory science, not field science; physics and molecular biology, not ecology, botany, or agronomy. He understood that India’s farmers were poor in part because they were unproductive—they harvested much less grain per acre than farmers elsewhere in the world. But unlike Borlaug, Nehru and his ministers believed that the poor harvests were due not to lack of technology—artificial fertilizer, irrigated water, and high-yield seeds—but to social factors like inefficient management, misallocation of land, lack of education, rigid application of the caste system, and financial speculation (large property owners were supposedly hoarding their wheat and rice until they could get better prices). This was not crazy: more than one out of five families in rural India owned no land at all, and about two out of five owned less than 2.5 acres, not enough land to feed themselves. Meanwhile, a tiny proportion of absentee landowners controlled huge swathes of terrain. The solution to rural poverty, Nehru therefore believed, was less new technology than new policies: give land from big landowners to ordinary farmers, free the latter from the burdens of caste, and then gather the liberated smallholders into more-efficient, technician-advised cooperatives. This set of ideas had the side benefit of fitting nicely into Nehru’s industrial policy: enacting them would cost next to nothing, reserving more money for building factories.

The shift from precious metals to paper in retrospect clarifies that artifacts serving as money tokens are no more than representations of abstract exchange value—they are thus ultimately coveted for their potential use in social transaction, nor for some imagined, essential value intrinsic to the money tokens themselves. If it were not for international agreements such as those of Bretton Woods, gold could conceivably be as useless a medium of exchange in some cultural contexts as seashells are to modern Europeans. This understanding of money, however, simultaneously implies that there is no such thing as intrinsic value. If value ubiquitously pertains to social relations, any notion of intrinsic value is an illusion. Although the European plundering and hoarding of gold and silver, like the Melanesian preoccupation with kula and the Andean reverence for Spondylus, has certainly been founded on such essentialist conceptions of value, the recent representation of exchange value in the form of electronic digits on computer screens is a logical trajectory of the kind of transformation propagated by [Marco] Polo. It is difficult to imagine how money appearing as electronic information could be perceived as possessing intrinsic value. This suggests that electronic money, although currently maligned as the root of the financial crisis, could potentially help us rid ourselves of money fetishism. Paradoxically, the progressive detachment of money from matter, obvious in the transitions from metals through paper to electronics, is simultaneously a source of critique and a source of hope.

A confidential report delivered in June 1965 by Abel Aganbegyan, director of the Novobirsk Institute of Economics, highlighted the difficulties. Aganbegyan noted that the growth rate of the Soviet economy was beginning to decline, just as the rival US economy seemed particularly buoyant; at the same time, some sectors of the Soviet economy - housing, agriculture, services, retail trade - remained very backward, and were failing to develop at an adequate rate. The root causes of this poor performance he saw in the enormous commitment of resources to defense (in human terms, 30-40 million people out of a working population of 100 million, he reckoned), and the 'extreme centralism and lack of democracy in economic matters' which had survived from the past. In a complex modern society, he argued, not everything could be planned, since it was impossible to foresee all possible contingencies and their potential effects. So the plan amounted to central command, and even that could not be properly implemented for lack of information and of modern data-processing equipment. 'The Central Statistical Administration ... does not have a single computer, and is not planning to acquire any,' he commented acidly. Economic administration was also impeded by excessive secrecy: 'We obtain many figures... from American journals sooner than they are released by the Central Statistical Administration.' Hence the economy suffered from inbuilt distortions: the hoarding of goods and labour to provide for unforeseen contingencies, the production of shoddy goods to fulfill planning targets expressed in crude quantitative terms, the accumulation of unused money by a public reluctant to buy substandard products, with resultant inflation and a flourishing black market.

Neither that I picked my nose compulsively, daydreamed through my boring classes, masturbated, once in a condom I stole from my father’s drawer, enraptured by its half-chemical, half-organic odor; nor my obsessions with smells in general, earth, dead rats, even my baby sister’s diaper shit, which made me pleasantly retch; nor that I filched money from my mother for candy and so knew early on I was a thief, a sneak, a liar: none of that convinced me I was “bad,” subversive and perverse, so much as that purveyor of morality—parent, teacher, maybe even treacherous friend—who inculcated the unannulable conviction in me that the most egregious wrong, of which I was clearly already despicably, irredeemably guilty, was my abiding involvement with myself. Even now, only rarely am I able to convince myself that my reluctance to pass on my most secret reflections, meditations, theorizings, all the modes by which I manage to distract myself, arises from my belief that out of my appalling inner universe nothing anyway could possibly be extracted, departicularized, and offered as an instance of anything at all to anyone else. An overrefined sense of generosity, I opine; an unwillingness to presume upon others by hauling them into this barn, this sty, where mental vermin gobble, lust, excrete. Not a lack of sensitivity but a specialization of that lobe of it which most appreciates the unspoken wish of others: to stay free of that rank habitation within me I call “me.” Really, though: to consider one’s splendid self-made self as after all benevolent, propelled by secret altruism? Aren’t I, outer mouth and inner masticating self-excusing sublimations, still really back there in my neither-land? Aren’t I still a thief, stealing from some hoard of language trash to justify my inner stink? Maybe let it go, just let it go.

To every one Jesus has left a work to do, there is no one who can plead that he is excused. Every Christian is to be a worker with Christ; but those to whom he has intrusted large means and abilities have the greater responsibilities. … The Master has given directions, “Occupy till I come.” He is the great proprietor, and has a right to investigate every transaction, and approve or condemn; he has a right to rebuke, to encourage, to counsel, or to expel. The Lord’s work requires careful thought and the highest intellect. He will not inquire how successful you have been in gathering means to hoard, or that you may excel your neighbors in property, and gather attention to yourself while excluding God from your hearts and homes. He will inquire, What have you done to advance my cause with the talents I lent you? What have you done for me in the person of the poor, the afflicted, the orphan, and the fatherless? I was sick, poor, hungry, and destitute of clothing; what did you do for me with my intrusted means? How was the time I lent you employed? How did you use your pen, your voice, your money, your influence? I made you the depositary of a precious trust by opening before you the thrilling truths heralding my second coming. What have you done with the light and knowledge I gave you to make men wise unto salvation? Our Lord has gone away to receive his kingdom; but he will prepare mansions for us, and then will come to take us to himself. In his absence he has given us the privilege of being co-laborers with him in the work of preparing souls to enter those mansions of light and glory. It was not that we might lead a life of worldly pleasure and extravagance that he left the royal courts of Heaven, clothing his divinity with humanity, and becoming poor that we through his poverty might be made rich. He did this that we might follow his example of self-denial for others. Each one of us is building upon the true foundation, wood, hay, and stubble, to be consumed in the last great conflagration, and our life-work be lost, or we are building upon that foundation, gold, silver, and precious stones, which will never perish, but shine the brighter amid the devouring elements that will try every man’s work. Any unfaithfulness in spiritual and eternal things here will result in loss throughout endless ages. Those who lead a Christless life, who exclude Jesus from heart, home, and business, who leave him out of their counsels, and trust to their own heart, and rely on their own judgment, are unfaithful servants, and will receive the reward which their works have merited. At his coming the Master will call his servants, and reckon with them. The parable certainly teaches that good works will be rewarded according to the motive that prompted them; that skill and intellect used in the service of God will prove a success, and will be rewarded according to the fidelity of the worker. Those who have had an eye single to the glory of God will have the richest reward. -ST 11-20-84

Fuller predicted that humanity had reached a critical evolutionary point. If humans did not evolve from greed and selfishness to generosity and abundance, humans—as an experiment on earth—would end. He often referred to the rich and powerful who hoarded “god’s abundance” only for themselves as “blood clots.” He believed that if humans did not “evolve” we would not only kill ourselves, but also kill the ecology of planet earth.

He felt that the enemies of growth were, first, the protectionist policies of mercantilists; second, the guilds protecting artisans’ privileges; and third, a nobility that squandered its money on unproductive labour and lavish consumption. For Smith (as for Quesnay), employing an overly large portion of labour for unproductive purposes–such as the hoarding of cash, a practice that still afflicts our modern economies–prevents a nation from accumulating wealth.

Some might say that attempting to gain everything is the best way to lose everything. To the contrary, I would argue that if I’ve spent my life trying to gain everything, I never had anything to lose in the first place.

In other words, it is the amount of money that colleges and universities can get—from tuition, endowment income, donations, etc.—which determines how much their spending or costs will go up, not the other way around, as they represent it to the public. To say that costs are going up is no more than to say that the additional intake is being spent, rather than hoarded. When

There are real ramifications of reading these articles for decades and decades. You start to believe it. You start to think the only way to manage money is to hoard it and create an increasingly long list of noes. Soon, the guilt isn’t just coming from money experts and the outside world. It’s coming from you.

He chases another line, then leans against the counter. “They hoard beauty, too, along with their money.” He speaks like an oracle, a heroin prophet. “The world is a beautiful place, or it would be, but they take it all. All the beauty, and what do we get? Broken sidewalks and spattered blood.

Gosh, you could spend two million in a day, if you put your mind to it,” Julia had said. She was right, of course. Inheriting his two million had been like winning the lottery (“ Trailer-trash money,” Julia called it). Real money was old money, the kind of money that you could never get through no matter how hard you tried. It was passed down from generation to generation and hoarded. It came from enclosing your peasants’ fields, from getting in on the ground floor of the Industrial Revolution, and from buying slaves to cut down your sugarcane. The people with real money ran everything.

Nazarbayev found that he and his regime had a certain chemistry with figures from Blair’s strand of Western politics: the Third Way. It was a system that purported to wed the humanity of the left to the dynamism of the markets. Its proponents possessed, as Tony Judt put it following Blair’s election, ‘blissful confidence in the dismantling of centralised public services and social safety nets’. They felt themselves to be part of a new, transnational elite that would harness the miracles of globalisation. Peter Mandelson, Blair’s strategist, announced the end of the left’s anxieties about the hoarding of wealth. ‘We are intensely relaxed about people getting filthy rich,’ he said. (He added, ‘as long as they pay their taxes’, though the caveat was often forgotten, perhaps because they did not.)

Do you splurge or do you hoard? Do you live every day as if it’s your last, or do you save your money on the chance you’ll live twenty more years? Is life too short, or is it going to be too long? Do you work as hard as you can, or do you slow down to smell the roses? And

he mostly hoarded his money in preparation for the next panic.

Keynes’s fundamental insight was that we do not know – cannot calculate – what the future will bring. In such a world, money offers psychological security against uncertainty. When savers become pessimistic about future prospects they can decide to hoard their savings rather than invest them in businesses. Thus there is no guarantee that all income earned will be spent. This amounts to saying that there is no natural tendency for all available resources to be employed. ‘Men cannot be employed’, he wrote in The General Theory:

Mark, at dinner, said he’d been re-reading “Anna Karenina”. Found it good, as novels go. But complained of the profound untruthfulness of even the best imaginative literature. And he began to catalogue its omissions. Almost total neglect of those small physiological events that decide whether day-to-day living shall have a pleasant or unpleasant tone. Excretion, for example, with its power to make or mar the day. Digestion. And, for the heroines of novel and drama, menstruation. Then the small illnesses—catarrh, rheumatism, headache, eyestrain. The chronic physical disabilities—ramifying out (as in the case of deformity or impotence) into luxuriant insanities. And conversely the sudden accessions, from unknown visceral and muscular sources, of more than ordinary health. No mention, next, of the part played by mere sensations in producing happiness. Hot bath, for example, taste of bacon, feel of fur, smell of freesias. In life, an empty cigarette-case may cause more distress than the absence of a lover; never in books. Almost equally complete omission of the small distractions that fill the greater part of human lives. Reading the papers; looking into shops; exchanging gossip; with all the varieties of day-dreaming, from lying in bed, imagining what one would do if one had the right lover, income, face, social position, to sitting at the picture palace passively accepting ready-made day-dreams from Hollywood Lying by omission turns inevitably into positive lying. The implications of literature are that human beings are controlled, if not by reason, at least by comprehensible, well-organized, avowable sentiments. Whereas the facts are quite different. Sometimes the sentiments come in, sometimes they don’t. All for love, or the world well lost; but love may be the title of nobility given to an inordinate liking for a particular person’s smell or texture, a lunatic desire for the repetition of a sensation produced by some particular dexterity. Or consider those cases (seldom published, but how numerous, as anyone in a position to know can tell!), those cases of the eminent statesmen, churchmen, lawyers, captains of industry—seemingly so sane, demonstrably so intelligent, publicly so high-principled; but, in private, under irresistible compulsion towards brandy, towards young men, towards little girls in trains, towards exhibitionism, towards gambling or hoarding, towards bullying, towards being whipped, towards all the innumerable, crazy perversions of the lust for money and power and position on the one hand, for sexual pleasure on the other. Mere tics and tropisms, lunatic and unavowable cravings—these play as much part in human life as the organized and recognized sentiments. And imaginative literature suppresses the fact. Propagates an enormous lie about the nature of men and women.

He’d hoarded it, not spending a penny. Because what need had he had for money when he’d had her? She’d been a miracle, a marvel, a gift to him from the gods. And he had worshipped her. They had lived in a small cottage by the sea, on an island in Scotland where the sheep had outnumbered the people several times over. They had eaten what could be gotten from the land and sea, worn what could be gotten from the sheep, and burned driftwood in their hearth. He’d buried that money and not dug it up until after she’d been gone. When the idea of living in a now-empty cottage by the sea had been unbearable because no matter how many times the tide had washed them away, he would still see her bloodstains on the sand.

The epidemic of tech unproductivity doesn’t just affect tech; it affects a lot of people who have little to do with it. One reason for this is that high-paid, idle techies have a lot of free time and money to spend on all sorts of stuff, from soy lattes to houses, which shapes the wider economy. Moreover, if you remember, a lot of the money which funds tech is other people’s money, as pension funds, universities, and governments channel money toward venture capital, which then goes to tech. Perhaps some of your savings fund tech’s unproductivity.

It seemed strange to me that my first commission for information should require spying on a friendly power. A few years later it would have seemed quite ordinary. Allies are willing to donate both lives and wealth to the common cause; but the exchange, honestly, of truthful information is nearly impossible. I have noticed that intelligence executives become hoarders, so miserly and overcautious that they frequently render useless vital information which has been collected at great cost in money and men.

The flourishing Indo-Mediterranean trade brought great prosperity to the Indian coast. The annual arrival of fleets of Roman merchants with considerable sums of gold and silver to exchange for the luxuries available at the ports transformed the economies of this region. A single hoard recently found in a sand dune at Kottayam in Kerala, for example, consisted of a large brass bowl containing 8,000 gold aurei, worth some 800,000 sesterces of imperial money – a considerable fortune.

Huey Long had a plan to pay for this too, simply by taking the money from where it was stashed. He'd been pointing at it since he first sprinted into public life as a loud, brash, preternaturally talented twenty-four-year-old Louisiana attorney back in 1918. Less than 2 percent of the American citizenry was hoarding more than 60 percent of the total wealth in the country back then, he said, and their share had only grown in the years since

Slowly I asked, “What did your father do with the six kopeks he borrowed?” So she told me. Knowing didn’t help much, of course. He was her father. He had the right to borrow money from someone who would lend it to him, and the right to spend it as stupidly as he wanted, and the right to put his daughter to work to pay off his debt, and the right to take any money she earned. If she didn’t want to marry, there was nothing she could do to be free of him. She didn’t say what she had been doing with the money, but she couldn’t have been doing anything with it, except piling it up like a dragon-hoard somewhere.

Do you know how valuable the bodies of the creatures we kill are? That’s some of the real wealth of these Realms – the same as it is with dragons. Sure, there’s a hoard of treasures around here somewhere, but there’s gold in selling the skins, the scales, things that yield high prices. That’s the reason why guilds like Amarath’s Raiders, Endeavor and Burnt Offerings are wealthy. They have access to materials no one else does and trade agreements with shops and companies that make them more money.” “I don’t care if his left buttcheek is worth a million gold; let’s toss this thing back in and be done with it.” Elisabeth