Indirectly Missing Quotes

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The missing piece is that you usually don’t get paid for your hobby itself; you get paid for helping other people pursue the hobby or for something indirectly related to it.
Chris Guillebeau (The $100 Startup: Reinvent the Way You Make a Living, Do What You Love, and Create a New Future)
We still don't have a good word to describe what is missing in Cameroon, indeed in poor countries across the world. But we are starting to understand what it is. Some people call it 'social capital, or maybe 'trust'. Others call it 'the rule of law', or 'institutions'. But these are just labels. The problem is that Cameroon, like other poor countries, is a topsy-turvy world in which it's in most people's interest to take action that directly or indirectly damages everyone else.
Tim Harford (The Undercover Economist)
Molden found that when people are rejected (social exclusion that is explicit, active, and direct) they feel a sense of loss that leads to prevention-focused responses. These people feel anxious, withdraw from the situation, and feel regret about things they said or actions they took. When people are simply ignored (social exclusion that is implicit, passive, and indirect) they feel a failure to achieve a social gain, a missed opportunity, which leads them to more promotion-focused responses. They feel sad and dejected but are more likely to attempt reengagement and to regret things they didn’t say and actions they didn’t take.
Heidi Grant Halvorson (Succeed: How We Can Reach Our Goals)
The secret which that confession discloses should be told with little effort, for it has indirectly escaped me already. The poor weak words, which have failed to describe Miss Fairlie, have succeeded in betraying the sensations she awakened in me. It is so with us all. Our words are giants when they do us an injury, and dwarfs when they do us a service. I loved her.
Wilkie Collins
In the finance sector, the annual bonus is calculated from a complex series of interconnecting variables, ranging from snappiness of suit, garishness of tie, and pointitude of shoe, to number of small businesses destroyed, quantity of third-world children indirectly starved, and number of puffs of cigar smoke blown in waitresses’ eyes during business lunches in titty bars with dubious Russian billionaires. For high-ranking executives, bonuses should be big enough to amaze and appal the watching world, but small enough not to bankrupt the entire company.22 For maximum satisfaction, any bonus over £250,000 should be presented as a suitcase full of used £10 notes, handed over by a large Eastern European or Colombian man in sunglasses, while a colleague in an overcoat brandishes a gun smiles and nods cockishly. Though such rewards are beyond the reach, comprehension and calculators of most ordinary people, there is no reason to miss out on the Age Of The Ludicrous Pay-Off: you simply need to declare yourself self-employed, and then award yourself an extravagantly gargantuan Christmas bonus.
Andy Zaltzman (Does anything eat bankers?: And 53 Other Indispensable Questions for the Credit Crunched)
At the moment, the kind of indirect control that agents exercise over their beliefs,11 is neither efficient nor reliable. Instead, it is very much a hit-or-miss affair. We change our beliefs in this indirect way12 by the kinds of means that Pascal recommended to the person who wanted to bring about belief in God: associate with believers, immerse yourself in religious writings, try to think and act like a believer; eventually, perhaps via the mechanisms of cognitive dissonance reduction, you may find yourself with the correlative belief. If and when that happens, you will not forget that you have the belief via a process of self-manipulation, but you will find yourself with a different take on the evidence. From your perspective, it will seem to you that you have manipulated yourself into holding a belief that is independently warranted.
Jonathan Matheson (The Ethics of Belief)
When he entered the anteroom, two women looked up at him. One was Miss Robertson, the governor's secretary; the other he did not recognize till she smiled and said his name in a gentle voice. She was Mrs. Freeman, the wife of the bishop; he saluted her and went to Miss Robertson. 'Will you tell them I'm here?' he said. 'I'm sorry, Mr. Haffner, they don't even want me to take minutes right now.' 'Well, just go tell them I'm out of the running.' There was not so much as a flicker in her eyes. 'They locked the door,' she said, 'and besides, I don't think they'll accept your withdrawal.' 'Won't they though. Just give them my message, Miss Robertson. I'm leaving.' 'Oh, Mr. Haffner, I know they'll want to see you. It's very important.' 'They will, huh. I'll give them half an hour.' He sat down beside her to talk. It was not that he liked Miss Robertson particularly. Her soul had been for a long time smoothed out and hobbled by girdles and high heels as her body; her personality was as blank and brown as her gabardine suit; her mind was exactly good enough to take down 140 any sort of words a minute without error, without boredom, without wincing. But she could talk idly in a bare room like this well enough; he remembered that she liked science-fiction; he drew her out. Besides, she was not Mrs. Freeman. Mrs. Freeman was a good woman; that is, she did good, and did not resent those who did bad but pitied them. For example, now: she was knitting alone while the other two talked, neither trying to join them nor, as John actively knew, making them uncomfortable for not having included her; and she was waiting for the bishop, who for reasons no one understood, hated to drive at night without her. John liked good people—no, he respected them above everyone else, above the powerful or beautiful or rich, whom he knew well, the gifted or learned or even the wise; indeed, he was rather in awe of the good, but their actual sweet presence made him uncomfortable. Mrs. Freeman there: with her hair drawn back straight to a bun, she sat in a steel-tube, leatherette chair, against a beige, fire-resistant, sound-absorbent wall, knitting in that ambient, indirect light socks for the mad; he knew quite well that if he should go over beside her she would talk with him in her gentle voice about whatever he wished to talk about, that she would have firm views which, however, she would never declare harshly against his should they differ, that she would tell him, if he asked about her work with the insane, what she had accomplished and what failed to accomplish, that she would make him acutely uncomfortable. He felt himself deficient not to be living, as people like Mrs. Freeman seemed to live, in an altogether moral world, but more especially he was reluctant to come near such people because he did not want to know more than he could help knowing of their motives; he did not trust motives; he was a lawyer. Therefore, though it was all but rude of him, he sat with Miss Robertson till the door opened.
George P. Elliott (Hour of Last Things)
During the twenty-one year rule of Amir Abdul Rahman (1880-1901), one of Afghanistan's more pro-British rulers, only one school was built in Kabul, and that was a madrassa. Condemned to play a passive part in an imperial Great Game, Afghanistan missed out on the indirect benefits of colonial rule, the creation of an educated class such as would supply the basic infrastructure of the postcolonial states of India, Pakistan and Egypt. Afghanistan's resolute backwardness in the nineteenth and early twentieth centuries was appealing to Western romantics. Kipling, who was repelled by the educated Bengali, commended the Pashtun tribesmen- the traditional rulers of Afghanistan and also a majority among Afghans- for their courage, love of freedom, and sense of honour. These cliches about the Afghans, which would be amplified in our own time by American journalists and politicians, also had some effect on Muslims themselves.
Pankaj Mishra (Temptations of the West: How to Be Modern in India, Pakistan, Tibet, and Beyond)
✓A classic is a book that survives the circumstances that made it possible yet alone keeps those circumstances alive. ✓What happens whenever we convert a writer into a symbol is that we lose the writer himself in all his indefeasible singularity, his particular inimitable genius. ✓To have a sense of history one must consider oneself a piece of history. ✓Modern American literature was born in protest, born in rebellion, born out of the sense of loss and indirection which was imposed upon the new generations out of the realization that the old formal culture-the "New England idea"-could no longer serve ✓We never know how much has been missing from our lives until a true writer comes along.
Alfred Kazin
As the 2019 elections were approaching, the Modi government felt the need to appear less pro-rich and more pro-poor again. But the union budget passed in February was somewhat a missed opportunity so far as the peasants were concerned. No loan waivers were announced in their favor, simply an enhanced interest subvention on loans and an annual income support of Rs 6,000 (80 USD)—6 percent of a small farmer’s yearly income—to all farmers’ households owning two hectares or fewer.131 In fact, the union budget was once again more geared to pleasing the middle class. The income tax exemption limit jumped from Rs 200,000 (2,667 USD) to 250,000 (3,333 USD), and the income tax rate up to Rs 5 lakh (6,667 USD) was reduced from 10 to 5 percent. The income tax on an income of Rs 10 lakh (13,333 USD) dropped from Rs 110,210 (1,470 USD) to Rs 75,000 (1,000 USD).132 The poor were doubly affected by the fiscal policy of the Modi government in 2014–2019: not only did the tax cuts in favor of the middle class, the abolition of the wealth tax, and, more importantly, the reduction of the corporate tax rates have to be offset by increased indirect taxes, but the stagnation of fiscal resources did not allow the government of India to spend more on public education and public health—all the more so as Narendra Modi wanted to reduce the fiscal deficit. First of all, tax collection diminished. The exchequer “lost” Rs 1.45 lakh crore (1.933 billion USD) in the reduction of the corporate tax, for instance. That was the main reason why gross direct tax collection dipped 4.92 percent133 in 2019–2020, a fiscal year during which gross tax collections were less than those in 2018–2019. Tax collections had never declined on a year-on-year basis since 1961–1962.134 Second, government expenditures diminished. The central government reduced its spending on education from 0.63 percent of GDP in 2013–2014 to 0.47 percent in 2017–2018. The trend was marginally better on the public health front, where the Center’s spending declined from 0.37 percent of GDP in 2013–2014 to 0.34 percent in 2015–2016, before rising again to reach 0.38 percent in 2016–2017.
Christophe Jaffrelot (Modi's India: Hindu Nationalism and the Rise of Ethnic Democracy)
Do not waste another’s time and energy or your own patience by suggesting even indirectly that there is more than one course of action, if there is only one which will get the result you require. The work to be done takes half the time if the attention is undivided and so is free to go on to the next demand quickly. Have you ever been in an office where, let us say, a worker who considers herself rather too well-bred for the position she fills is one of your co-workers? “Oh, Mr. Robinson,” she will say, elaborately, “if you have just a moment to spare, will you go over those reports on your desk some time soon? I hate to trouble such a busy man, but Mr. Smith wants them.” Now, deplorable or not, it is just plain ornery human nature to wish you hadn’t just a moment to spare, to cast around you almost automatically for something else you might be doing which would make you far too busy to get to that request right away. Yet probably going over those reports is the next thing on your program, anyway; if you succumb to the temptation to hold up the work and teach the ex-countess a lesson, you hold up the whole work of the office and get into trouble with your superior officers. Now, wasn’t your time and energy wasted by the unfortunate way that simple request was made? Yet the chances are that you yourself say, “Miss Thomas, will you get me the Drummond correspondence, if you aren’t too busy?” when it is Miss Thomas’ function to get the correspondence at your request whether she is otherwise busy or not; when she will have to say “Certainly,” and pretend that she is free to refuse if she likes. It would be just as simple to say “Miss Thomas, I need the Drummond correspondence”—which would release her to go straight to the task, feeling that she was not receiving a consideration more than half-patronizing, and not even needing to make a perfunctory reply. If the tone of the simpler sentence is courteous and considerate you have not only left her feelings unwounded, you have treated her as your willing co-worker and given her cause not to think of herself as a touchy subordinate who must be mollified.
Dorothea Brande (Wake Up and Live!: A Formula for Success That Really Works!)
He smells of Old Spice, and I wonder if he strays into cliché. Pinstripe suit, ink cartridges, an understated watch bought indirectly by repeat offenders. It’s only the same as me, I suppose, letting oligarchs outbid normal buyers and leaving the penthouse suites in Bristol and Portishead empty.
Gillian McAllister (Just Another Missing Person)
You will have agriculture,” he declared. “Making flowers and trees grow pretty, making seeds turn into plants for me to smell and trees to bear fruits for me to eat. You will have the laborious work of harvest, hard and tiring.” I smiled at him. He was so arrogant. He missed completely that he indirectly made me the Goddess of Food, one of the most vital elements of life.
Ioanna Papadopoulou
The fundamental thing to recognize about the society of enjoyment is that in it the pursuit of enjoyment has misfired: the society of enjoyment has not provided the enjoyment that it promises. It has, instead, made enjoyment all the more inaccessible. The contemporary imperative to enjoy—the elevation of enjoyment to a social obligation—deprives enjoyment of its marginal status vis-à-vis the social order, bringing it within confines of that order, where we can experience it directly and fully. What the society of enjoyment thus makes manifest is the impossibility of any direct experience of enjoyment: if we try to experience it directly, we necessarily miss it; enjoyment can only be experienced indirectly, through the act of aiming at something else— as a by-product. This is because the barrier to enjoyment is essential to the experience of it. In fact, what we enjoy is the barrier itself. For instance, children’s enjoyment of Christmas morning derives from the barrier to enjoyment represented by the wrapping paper over their gifts and the prohibition against opening gifts prior to Christmas day. Without the wrapping paper—with direct access to the gifts—Christmas would be just another day. When we experience enjoyment directly, when we have gifts without wrapping paper and on any (or every) day of the year, enjoyment (and the gift) loses its value, a value produced by inaccessibility. Kierkegaard makes a similar observation relative to religion when he insists that our relationship with the greatness of God can never become a direct one but must occur through the mediation of the lowly figure of Christ. He suggests that God sent Christ to us because he understood the importance of what Kierkegaard calls “indirect communication.” If we were to see God as he really is rather than through the humiliated image of Christ on the cross, God would be degraded in our eyes; we couldn’t properly see his greatness. The same is true for enjoyment: when we experience it directly, it loses all value and becomes commonplace, and as a result we don’t actually experience it. Hence, the problem with the society of enjoyment is not that we suffer from too much enjoyment, but that we don’t have enough. Far from finding new ways of restraining enjoyment, as many contemporary cultural critics suggest, we must find new ways of making it possible. This entails a move from inhabiting a society of commanded enjoyment to engaging in a politics of enjoyment.
Todd McGowan (The End of Dissatisfaction: Jacques Lacan and the Emerging Society of Enjoyment (Psychoanalysis and Culture))