Intrinsic Value Of Life Quotes

Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? If life—the craving for which is the very essence of our being—were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing.

If life — the craving for which is the very essence of our being — were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing.

You all have your own distinct personal backgrounds. Of course some of you come from rich families, some from poor families. But circumstances beyond your control like that shouldn’t determine who you are. You must all realize what you’re worth on your own.

A government cannot be truly just without affirming the intrinsic value of human life.

You cannot trade the courage needed to live every moment for immunity from life's sorrows. We may say we know this but ours is the culture of the deal-making mind. From infancy, we have breathed in the belief that there is always a deal to be made, a bargain to be struck. Eventually, we believe, if we do the right thing, if we are good enough, clever enough, sincere enough, work hard enough, we will be rewarded. There are different verses to this song - if you are sorry for your sins and try hard not to sin again, you will go to heaven; if you do your daily practise, clean up your diet, heal your inner child, ferret out all your emotional issue's, focus your intent, come into alignment with the world around you, hone your affirmations, find and listen to the voice of your higher self, you will be rewarded with vibrant health, abundant prosperity, loving relations and inner peace - in other words, heaven! We know that what we do and how we think affects the quality of our lives. Many things are clearly up to us. And many others are not. I can see no evidence that the universe works on a simple meritocratic system of cause and effect. Bad things happen to good people - all the time. Monetary success does come to some who do not do what they love, as well as to some who are unwilling or unable to see the harm they do to the planet or others. Illness and misfortune come to some who follow their soul's desire. Many great artist's have been poor. Great teachers have lived in obscurity. My invitation, my challenge to you here, is to journey into a deeper intimacy with the world and your life without any promise of safety or guarantee of reward beyond the intrinsic value of full participation.

A mature person has the integrity to be alone. And when a mature person gives love, he gives without any strings attached to it: he simply gives. And when a mature person gives love, he feels grateful that you have accepted his love, not vice versa. He does not expect you to be thankful for it – no, not at all, he does not even need your thanks. He thanks you for accepting his love. And when two mature persons are in love, one of the greatest paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone, they are together so much so that they are almost one. But their oneness does not destroy their individuality; in fact, it enhances it: they become more individual. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. How can you dominate the person you love? Just think over it. Domination is a sort of hatred, anger, enmity. How can you even think of dominating a person you love? You would love to see the person totally free, independent; you will give him more individuality. That’s why I call it the greatest paradox: they are together so much so that they are almost one, but still in that oneness they are individuals. Their individualities are not effaced; they have become more enhanced. The other has enriched them as far as their freedom is concerned. Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. Remember, freedom is a higher value than love. That’s why, in India, the ultimate we call moksha. Moksha means freedom. Freedom is a higher value than love. So if love is destroying freedom, it is not of worth. Love can be dropped, freedom has to be saved; freedom is a higher value. And without freedom you can never be happy, that is not possible. Freedom is the intrinsic desire of each man, each woman – utter freedom, absolute freedom. So anything that becomes destructive to freedom, one starts hating it. Don’t you hate the man you love? Don’t you hate the woman you love? You hate; it is a necessary evil, you have to tolerate it. Because you cannot be alone you have to manage to be with somebody, and you have to adjust to the other’s demands. You have to tolerate, you have to bear them. Love, to be really love, has to be being-love, gift-love. Being-love means a state of love. When you have arrived home, when you have known who you are, then a love arises in your being. Then the fragrance spreads and you can give it to others. How can you give something which you don’t have? To give it, the first basic requirement is to have it.

You are still young and stupid. Human life has no value. Haven't you learned that yet, Takeshi, with all you've seen? It has no value, intrinsic to itself. Machines cost money to build. Raw materials cost money to extract. But people?" She made a tiny spitting sound. "You can always get some more people. they reproduce like cancer cells, whether you want them or not. They are abundant, Takeshi. Why should they be valuable? Do you know that it costs us less to recruit and use up a real snuff whore than it does to set up and run the virtual equivalent format. Real human flesh is cheaper than a machine. It's the axiomatic truth of our times.

Deep ecology does not see the world as a collection of isolated objects but rather as a network of phenomena that are fundamentally interconnected and interdependent. It recognizes the intrinsic value of all living beings and views humans—in the celebrated words attributed to Chief Seattle—as just one particular strand in the web of life.

It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything. It’s smarter to start with what you really want, which are your real goals, and then work back to what you need to attain them. Money will be one of the things you need, but it’s not the only one and certainly not the most important one once you get past having the amount you need to get what you really want.

Intrinsic values and qualities are age-free. For example, social competencies or a good heart.

Your life has intrinsic value, not simply because of who you are as an individual, but because of who He is as your God.

I fear no hell, just as I expect no heaven. Nabokov summed up a nonbeliever’s view of the cosmos, and our place in it, thus: “The cradle rocks above an abyss, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness.” The 19th-century Scottish historian Thomas Carlyle put it slightly differently: “One life. A little gleam of Time between two Eternities.” Though I have many memories to cherish, I value the present, my time on earth, those around me now. I miss those who have departed, and recognize, painful as it is, that I will never be reunited with them. There is the here and now – no more. But certainly no less. Being an adult means, as Orwell put it, having the “power of facing unpleasant facts.” True adulthood begins with doing just that, with renouncing comforting fables. There is something liberating in recognizing ourselves as mammals with some fourscore years (if we’re lucky) to make the most of on this earth. There is also something intrinsically courageous about being an atheist. Atheists confront death without mythology or sugarcoating. That takes courage.

We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value. Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being. We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.

Cultures that do not recognize that human life and the natural world have a sacred dimension, an intrinsic value beyond monetary value, cannibalize themselves until they die. They ruthlessly exploit the natural world and the members of their society in the name of progress until exhaustion or collapse, blind to the fury of their own self-destruction.

The intrinsic value of an asset is determined by the cash flows you expect that asset to generate over its life and how uncertain you feel about these cash flows.

For the various necessaries of life are not easily carried about, and hence men agreed to employ in their dealings with each other something which was intrinsically useful and easily applicable to the purposes of life, for example, iron, silver, and the like. Of this the value was at first measured by size and weight, but in process of time they put a stamp upon it, to save the trouble of weighing and to mark the value.

You need not, and in fact cannot, teach an acorn to grow into an oak tree, but when given a chance, its intrinsic potentialities will develop. Similarly, the human individual, given a chance, tends to develop…the unique alive forces of his real self; the clarity and depth of his own feelings, thoughts, wishes, interests; the ability to tap his own resources, the strength of his will power…All this will in time enable him to find his set of values and aims in life. In short, he will grow, substantially undiverted, toward self-realization.

Science alone cannot provide the impetus for changing human conduct. It does not provide a compelling warrant for acknowledging the intrinsic value of life or its sanctity.... If, however, we take our cue from Genesis, damaging creation is tantamount to defacing God's sanctuary, an act of utter sacrilege.

GNP is therefore in a certain sense a value-neutral quantity: a measure of activity, not of activity of any kind of value. A first argument against continued growth is just this. The GNP does not give any guarantee of meaningfulness of that which is created. Growth in GNP does not imply any growth in access to intrinsic values and progress along the course of self-realization. Obviously any kind of economic growth which is not related to intrinsic values is neutral or detrimental. The measure of GNP is somehow related to the fierceness of activity in the society but this fierceness may very well have more to do with a lack of ability of the members of the society to engage in meaningful activity than a measure of something humanity should look upon with joy. There is no clear relation to life quality.

[T]here is both an intrinsic and instrumental value to privacy. Intrinsically, privacy is precious to the extent that it is a component of a liberty. Part of citizenship in a free society is the expectation that one's personal affairs and physical person are inviolable so long as one remains within the law. A robust concept of freedom includes the freedom from constant and intrusive government surveillance of one's life. From this perspective, Fourth Amendment violations are objectionable for the simple fact that the government is doing something it has no licence to do–that is, invading the privacy of a law-abiding citizen by monitoring her daily activities and laying hands on her person without any evidence of wrongdoing. Privacy is also instrumental in nature. This aspect of the right highlights the pernicious effects, rather than the inherent illegitimacy, of intrusive, suspicionless surveillance. For example, encroachments on individual privacy undermine democratic institutions by chilling free speech. When citizens–especially those espousing unpopular viewpoints–are aware that the intimate details of their personal lives are pervasively monitored by government, or even that they could be singled out for discriminatory treatment by government officials as a result of their First Amendment expressive activities, they are less likely to freely express their dissident views.

It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything. It’s

To lead good, happy lives, we need to be able to focus on the book most important to us now. This means to stop reading some and never to start reading others. When we dwell only in possibility, we get nowhere. Doing what has intrinsic value to us helps us decide which books are right for us. It gives us a clear selection compass for which direction we should go in and which we should avoid.

An autotelic experience is very different from the feelings we typically have in the course of life. So much of what we ordinarily do has no value in itself, and we do it only because we have to do it, or because we expect some future benefit from it. Many people feel that the time they spend at work is essentially wasted—they are alienated from it, and the psychic energy invested in the job does nothing to strengthen their self. For quite a few people free time is also wasted. Leisure provides a relaxing respite from work, but it generally consists of passively absorbing information, without using any skills or exploring new opportunities for action. As a result life passes in a sequence of boring and anxious experiences over which a person has little control. The autotelic experience, or flow, lifts the course of life to a different level. Alienation gives way to involvement, enjoyment replaces boredom, helplessness turns into a feeling of control, and psychic energy works to reinforce the sense of self, instead of being lost in the service of external goals. When experience is intrinsically rewarding life is justified in the present, instead of being held hostage to a hypothetical future gain.

IN 1908, A Harvard philosopher named Josiah Royce wrote a book with the title The Philosophy of Loyalty. Royce was not concerned with the trials of aging. But he was concerned with a puzzle that is fundamental to anyone contemplating his or her mortality. Royce wanted to understand why simply existing—why being merely housed and fed and safe and alive—seems empty and meaningless to us. What more is it that we need in order to feel that life is worthwhile? The answer, he believed, is that we all seek a cause beyond ourselves. This was, to him, an intrinsic human need. The cause could be large (family, country, principle) or small (a building project, the care of a pet). The important thing was that, in ascribing value to the cause and seeing it as worth making sacrifices for, we give our lives meaning.

If life – the craving for which is the very essence of our being – were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing. But as it is, we take no delight in existence except when we are struggling for something; and then distance and difficulties to be overcome make our goal look as if it would satisfy us.

I find that most people serve practical needs. They have an understanding of the difference between meaning and relevance. And at some level my mind is more interested in meaning than in relevance. That is similar to the mind of an artist. The arts are not life. They are not serving life. The arts are the cuckoo child of life. Because the meaning of life is to eat. You know, life is evolution and evolution is about eating. It's pretty gross if you think about it. Evolution is about getting eaten by monsters. Don't go into the desert and perish there, because it's going to be a waste. If you're lucky the monsters that eat you are your own children. And eventually the search for evolution will, if evolution reaches its global optimum, it will be the perfect devourer. The thing that is able to digest anything and turn it into structure to sustain and perpetuate itself, for long as the local puddle of negentropy is available. And in a way we are yeast. Everything we do, all the complexity that we create, all the structures we build, is to erect some surfaces on which to out compete other kinds of yeast. And if you realize this you can try to get behind this and I think the solution to this is fascism. Fascism is a mode of organization of society in which the individual is a cell in the superorganism and the value of the individual is exactly the contribution to the superorganism. And when the contribution is negative then the superorganism kills it in order to be fitter in the competition against other superorganisms. And it's totally brutal. I don't like fascism because it's going to kill a lot of minds I like. And the arts is slightly different. It's a mutation that is arguably not completely adaptive. It's one where people fall in love with the loss function. Where you think that your mental representation is the intrinsically important thing. That you try to capture a conscious state for its own sake, because you think that matters. The true artist in my view is somebody who captures conscious states and that's the only reason why they eat. So you eat to make art. And another person makes art to eat. And these are of course the ends of a spectrum and the truth is often somewhere in the middle, but in a way there is this fundamental distinction. And there are in some sense the true scientists which are trying to figure out something about the universe. They are trying to reflect it. And it's an artistic process in a way. It's an attempt to be a reflection to this universe. You see there is this amazing vast darkness which is the universe. There's all these iterations of patterns, but mostly there is nothing interesting happening in these patterns. It's a giant fractal and most of it is just boring. And at a brief moment in the evolution of the universe there are planetary surfaces and negentropy gradients that allow for the creation of structure and then there are some brief flashes of consciousness in all this vast darkness. And these brief flashes of consciousness can reflect the universe and maybe even figure out what it is. It's the only chance that we have. Right? This is amazing. Why not do this? Life is short. This is the thing we can do.

The gospel that proclaims the intrinsic worth, sacred value, and essential dignity of human beings encourages our work for equal rights, good housing, good medical care, and good education, and our fight for justice and peace in the world.

We strive to live in a world that places tremendous, even infinite value on a single human life. We do not live in that society, but I think part of the reason we strive for it is because we need to signal that our existence is intrinsically meaningful.

I was young and stupid,” I said simply. “I was used. I killed for people like you because I knew no better. Then I learned better. What happened at Innenin taught me better. Now I don’t kill for anyone but myself, and every time that I take a life, I know the value of it.” “The value of it. The value of a human life.” Kawahara shook her head like a teacher with an exasperating student. “You are still young and stupid. Human life has no value. Haven’t you learned that yet, Takeshi, with all you’ve seen? It has no value, intrinsic to itself. Machines cost money to build. Raw materials cost money to extract. But people?” She made a tiny spitting sound. “You can always get some more people. They reproduce like cancer cells, whether you want them or not. They are abundant, Takeshi. Why should they be valuable? Do you know that it costs us less to recruit and use up a real snuff whore than it does to set up and run the virtual equivalent format? Real human flesh is cheaper than a machine. It’s the axiomatic truth of our times.

While making money was good, having meaningful work and meaningful relationships was far better. To me, meaningful work is being on a mission I become engrossed in, and meaningful relationships are those I have with people I care deeply about and who care deeply about me. Think about it: It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything. It’s smarter to start with what you really want, which are your real goals, and then work back to what you need to attain them. Money will be one of the things you need, but it’s not the only one and certainly not the most important one once you get past having the amount you need to get what you really want. When thinking about the things you really want, it pays to think of their relative values so you weigh them properly. In my case, I wanted meaningful work and meaningful relationships equally, and I valued money less—as long as I had enough to take care of my basic needs. In thinking about the relative importance of great relationships and money, it was clear that relationships were more important because there is no amount of money I would take in exchange for a meaningful relationship, because there is nothing I could buy with that money that would be more valuable. So, for me, meaningful work and meaningful relationships were and still are my primary goals and everything I did was for them. Making money was an incidental consequence of that. In the late 1970s, I began sending my observations about the markets to clients via telex. The genesis of these Daily Observations (“ Grains and Oilseeds,” “Livestock and Meats,” “Economy and Financial Markets”) was pretty simple: While our primary business was in managing risk exposures, our clients also called to pick my brain about the markets. Taking those calls became time-consuming, so I decided it would be more efficient to write down my thoughts every day so others could understand my logic and help improve it. It was a good discipline since it forced me to research and reflect every day. It also became a key channel of communication for our business. Today, almost forty years and ten thousand publications later, our Daily Observations are read, reflected on, and argued about by clients and policymakers around the world. I’m still writing them, along with others at Bridgewater, and expect to continue to write them until people don’t care to read them or I die.

much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value. Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.

Plato's proposals in this matter are abhorrent to all true Christians. His intentions were, of course, excellent, for he desired the greatest possible improvement of the human race; but his good intentions led him to the proposal of measures which are necessarily unacceptable and repugnant to all those who adhere to Christian principles concerning the value of the human personality and the sanctity of human life. Moreover, it by no means follows that what has been found successful in the breeding of animals, will also prove successful when applied to the human race, for man has a rational soul which is not intrinsically dependent on matter but is directly created by Almighty God. Does a beautiful soul always go with a beautiful body or a good character with a strong body? Again, if such measures were successful — and what does "successful" mean in this connection? — in the case of the human race, it does not follow that the Government has the right to apply such measures. Those who to-day follow, or would like to follow, in the footsteps of Plato, advocating, e.g. compulsory sterilisation of the unfit, have not, be it remembered, Plato's excuse, that he lied at a period anterior to the presentation of the Christian ideals and principles. — 230

We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value. Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.

For the bee, honey is the ultimate reality. It represents the fulfillment of her life mission, the triumph over her enemies, the continuity of the hive, the justification for working herself to death. Honey is to bees what money in the bank is to people—a measure of prosperity and well-being. But there is nothing abstract or symbolic about honey, as there is about money, which has no intrinsic value. There is more real wealth in a pound of honey, or a load of manure for that matter, than all the currency in the world. We often destroy the world’s real wealth to create an illusion of wealth, confusing symbol and substance.” —William Longgood, The Queen Must Die

To me, meaningful work is being on a mission I become engrossed in, and meaningful relationships are those I have with people I care deeply about and who care deeply about me. Think about it: It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything.

Hope is a virtue independently of its realisations; it is an intrinsic value, an end in itself, allied to courage and imagination, a positive attitude full of possibility and aspiration. For that reason you discover more about a person when you learn about his hopes than when you count his achievements, for the best of what we are lies in what we hope to be.

The curious part was this: most students said that they knew that social life would be more important to their happiness than architecture, yet they still put greater weight on physical features. This is the standard mis-weighing of extrinsic and intrinsic values: we may tell each other that experiences are more important than things, but we constantly make choices as though we didn’t believe

In his book The Economy of Prestige, author and professor James English suggests that awards serve a dual, seemingly contradictory role in society: first, they exist in order to bestow a marker of quality on items (such as films, music, and TV shows) that don’t have any intrinsic value. But awards also create a forum where the value of what awards represent—the commodification of art—can be debated.

I leave his house feeling blissed. It is not the same feeling like when you get a present from someone, you buy things you desire, or you receive good news. It is something intrinsic that stems from solicitude, which triggers your conscience to carry out something good - in my case, helping Mr Mario. That is how righteousness works. It does not only give pleasure to the receiver (of good action), but to the giver as well.

Perhaps it is only when we realize and celebrate the intrinsic value of every human life that celebrity - true celebrity - shines most brightly. On our deathbeds, none of us will speak of the jobs we’ve held or the stuff we’ve acquired in our lifetimes; here bull markets and Nielsen ratings are irrelevant. A life-threatening illness jettisons pretension in no time flat. Death is the great equalizer. Death dares us to define what really matters.

I'm often asked why I got out when so many didn't. I've mentioned the high school teacher who stopped me in the hall for my assistance in a school performance. Before that man, whose name is Stan Asher, no one had ever looked at me or spoken to me as though I had value. For me, that's the key. Otherwise, I probably would have gone on believing that I was intrinsically bad, with nothing to offer. I believe that many in that house were never offered a positive image of themselves.

The value of it. The value of a human life.’ Kawahara shook her head like a teacher with an exasperating student. ‘You are still young and stupid. Human life has no value. Haven’t you learned that yet, Takeshi, with all you’ve seen? It has no value, intrinsic to itself. Machines cost money to build. Raw materials cost money to extract. But people?’ She made a tiny spitting sound. ‘You can always get some more people. They reproduce like cancer cells, whether you want them or not. They are abundant, Takeshi. Why should they be valuable?

have kitchens, who have liveries, who make good cheer, who eat moor-hens on Friday, who strut about, a lackey before, a lackey behind, in a gala coach, and who have palaces, and who roll in their carriages in the name of Jesus Christ who went barefoot! You are a prelate,—revenues, palace, horses, servants, good table, all the sensualities of life; you have this like the rest, and like the rest, you enjoy it; it is well; but this says either too much or too little; this does not enlighten me upon the intrinsic and essential value of the man

There may be reasons to permit the State to override individual autonomy in matters of suicide, but “the value to others of a person’s life” isn’t one of them. To accept it would further devalue the lives of people whose circumstances proclaim the utter indifference of others: people in institutions who have never received a single visitor, people who live in cardboard boxes. Life may be made worth living because of our connections with others, but the law’s insistence that each life has intrinsic value cannot depend on whether others value it, or are even aware of it.

Royce wanted to understand why simply existing—why being merely housed and fed and safe and alive—seems empty and meaningless to us. What more is it that we need in order to feel that life is worthwhile? The answer, he believed, is that we all seek a cause beyond ourselves. This was, to him, an intrinsic human need. The cause could be large (family, country, principle) or small (a building project, the care of a pet). The important thing was that, in ascribing value to the cause and seeing it as worth making sacrifices for, we give our lives meaning. Royce called this dedication to a cause beyond oneself loyalty.

just think there is a measure of gravitas in black people looking at the same food culture and not only learning important general information but being able to see themselves. This is greater than the intrinsic value of knowing where our food comes from and rescuing endangered foods. That Lost Ark-meets-Noah’s-ark mentality is intellectually thrilling and highly motivational, but it pales in comparison to the task of providing economic opportunity, cultural and spiritual reconnection, improved health and quality of life, and creative and cultural capital to the people who not only used to grow that food for themselves and others, but have historically been suppressed from benefiting from their ancestral legacy.

The modern loss of the God of the Bible has at the same time therefore involved a vanishing sense of human dependence on anything outside man himself; man sees himself as living on a planet devoid of any intrinsic plan and purpose, and supposedly born of a cosmic accident. He himself must originate and fashion whatever values there are. The current existential emphasis on man’s freedom and will to become himself, particularly on freedom and responsibility as the very essence of human life, regards external authority as a repressive threat. Man’s unlimited creative autonomy is exalted; this “authentic selfhood” consequently requires the rejection of all transcendently given absolute norms, for they are seen as life-draining encumbrances.

Think about it: It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything. It’s smarter to start with what you really want, which are your real goals, and then work back to what you need to attain them. Money will be one of the things you need, but it’s not the only one and certainly not the most important one once you get past having the amount you need to get what you really want. When thinking about the things you really want, it pays to think of their relative values so you weigh them properly. In my case, I wanted meaningful work and meaningful relationships equally, and I valued money less—as long as I had enough to take care of my basic needs.

Grit. It’s part of who we are. Who we are meant to be. How we were raised. One of the most important things we were taught was how to work. When you do something yourself, with your own two hands, the intrinsic value increases exponentially. It is one of the core principles in the JG Mantra of DIY: Your pride in the end result is directly proportional to the amount of work and dedication you put into the project. We were taught the value of down-and-dirty, sweat-on-your-brow, muscles-achin’, backbreakin’, baby-needs-a-new-pair-of-shoes physical labor. It’s a little thing called “sweat equity.” Elbow grease. Good old-fashioned “get in there and get it done.” And thank goodness, because now we’re more intimidated by long lines at the shopping mall than we are by our JG job requirements.

Having a strong sense of controlling one’s life is a more dependable predictor of positive feelings of wellbeing than any of the objective conditions of life we have considered. More than your salary. More than the size of your house. More than the prestige of your job. Control over doing what you want, when you want to, with the people you want to, is the broadest lifestyle variable that makes people happy. Money’s greatest intrinsic value—and this can’t be overstated—is its ability to give you control over your time. To obtain, bit by bit, a level of independence and autonomy that comes from unspent assets that give you greater control over what you can do and when you can do it. A small amount of wealth means the ability to take a few days off work when you’re sick without breaking the bank. Gaining that ability is huge if you don’t have it.

Most recently, Naess articulated the platform principles as the following eight points: 1. All living beings have intrinsic value. 2. The richness and diversity of life has intrinsic value. 3. Except to satisfy vital needs, humans do not have the right to reduce this diversity and richness. 4. It would be better for humans if there were fewer of them, and much better for other living creatures. 5. Today the extent and nature of human interference in the various ecosystems is not sustainable, and the lack of sustainability is rising. 6. Decisive improvement requires considerable changes: social, economic, technological, and ideological. 7. An ideological change would essentially entail seeking a better quality of life rather than a raised standard of living. 8. Those who accept the aforementioned points are responsible for trying to contribute directly or indirectly to the necessary changes.26

People who see themselves as “good” are much more likely to do “evil” things. This is because believing you are the “good guy” allows you to define your actions as good because you are the one doing them. This is why many successful cultures frame humans as intrinsically wretched. It can seem harsh to raise a child to believe deeply in their own wretchedness, but doing so helps them remember to always second-guess themselves by remembering their lesser, selfishly motivated instincts. Instincts that run counter to your morality and values have every bit as much access to your intelligence as “the better angels” of your consciousness and will use your own knowledge and wit to justify their whims. You can’t outreason your worst impulses without stacking the deck in your favor. Coming from a culture that anticipates bad impulses and steels you against them can do that. That said, cultures will no doubt develop different, less harsh mechanisms for achieving the same outcome.

A Spinoza in poetry becomes a Machiavelli in philosophy. Mysticism is the scholastic of the heart, the dialectic of the feelings. So long as our scholastic education takes us back to antiquity and furthers the study of the Greek and Latin languages, we may congratulate ourselves that these studies, so necessary for the higher culture, will never disappear. If we set our gaze on antiquity and earnestly study it, in the desire to form ourselves thereon, we get the feeling as if it were only then that we really became men. The pedagogue, in trying to write and speak Latin, has a higher and grander idea of himself than would be permissible in ordinary life. If one has not read the newspapers for some months and then reads them all together, one sees, as one never saw before, how much time is wasted with this kind of literature. The classical is health; and the romantic, disease. When Nature begins to reveal her open secret to a man, he feels an irresistible longing for her worthiest interpreter, Art. For all other Arts we must make some allowance; but to Greek Art alone we are always debtors. The dignity of Art appears perhaps most conspicuously in Music; for in Music there is no material to be deducted. It is wholly form and intrinsic value, and it raises and ennobles all that it expresses. Art rests upon a kind of religious sense: it is deeply and ineradicably in earnest. Thus it is that Art so willingly goes hand in hand with Religion. Art is essentially noble; therefore the artist has nothing to fear from a low or common subject. Nay, by taking it up, he ennobles it; and so it is that we see the greatest artists boldly exercising their sovereign rights. Ignorant people raise questions which were answered by the wise thousands of years ago. To praise a man is to put oneself on his level. In science it is a service of the highest merit to seek out those fragmentary truths attained by the ancients, and to develop them further.

If time ends, and death and oblivion are the only future for the universe and its inhabitants, what’s the point of being part of it? The answer must surely be that there are things which transcend time and which have an intrinsic value out of all proportion to their duration. These include sentient thoughts, feelings, and relationships. We would say that to have loved and to have been loved — and to know it unquestionably at the deepest possible level — possesses that kind of transcendence. Lovers know instinctively that what they feel for each other is infinitely precious and independent of duration. In an ideal universe, it lasts forever. In the hazardous universe we live in, the fragility of human life can tragically interrupt it. Yet lovers who enjoy relationships in which the life of their beloved is far more important to them than their own have touched something so exquisitely powerful that its effect is permanent. Its mark on them is indelible. By experiencing that intensity of love, they have — in a very real sense — escaped from the limitations of time into eternity.

When we have to pay a lot for something nice, we appreciate it to the full. Yet as its price in the market falls, passion has a habit of fading away. Why, then, do we associate a cheap price with lack of value? Our response is a hangover from our long preindustrial past. For most of human history, there truly was a strong correlation between cost and value: The higher the price, the better things tended to be, because there was simply no way both for prices to be low and for quality to be high. It is not that we refuse to buy inexpensive or cheap things. It's just that getting excited over cheap things has come to seem a little bizarre. How do we reverse this? The answer lies in a slightly unexpected area: the mind of a four-year-old. Children have two advantages: They don't know what they're supposed to like and they don't understand money, so price is never a guide to value for them. We buy them a costly wooden toy made by Swedish artisans who hope to teach lessons in symmetry and find that they prefer the cardboard box that it came in. If asked to put a price on things, children tend to answer by the utility and charm of an object, not its manufacturing costs. We have been looking at prices the wrong way. We have fetishised them as tokens of intrinsic value; we have allowed them to set how much excitement we are allowed to have in given areas, how much joy is to be mined in particular places. But prices were never meant to be like this: We are breathing too much life into them and thereby dulling too many of our responses to the inexpensive world. At a certain age, something very debilitating happens to children. They start to learn about "expensive" and "cheap" and absorb the view that the more expensive something is, the better it may be. They are encouraged to think well of saving up pocket money and to see the "big" toy they are given as much better than the "cheaper" one. We can't directly go backwards; we can't forget what we know of prices. However, we can pay less attention to what things cost and more to our own responses. We need to rethink our relationship to prices. The price of something is principally determined by what it cost to make, not how much human value is potentially to be derived from it.

While making money was good, having meaningful work and meaningful relationships was far better. To me, meaningful work is being on a mission I become engrossed in, and meaningful relationships are those I have with people I care deeply about and who care deeply about me. Think about it: It’s senseless to have making money as your goal as money has no intrinsic value—its value comes from what it can buy, and it can’t buy everything. It’s smarter to start with what you really want, which are your real goals, and then work back to what you need to attain them. Money will be one of the things you need, but it’s not the only one and certainly not the most important one once you get past having the amount you need to get what you really want. When thinking about the things you really want, it pays to think of their relative values so you weigh them properly. In my case, I wanted meaningful work and meaningful relationships equally, and I valued money less—as long as I had enough to take care of my basic needs. In thinking about the relative importance of great relationships and money, it was clear that relationships were more important because there is no amount of money I would take in exchange for a meaningful relationship, because there is nothing I could buy with that money that would be more valuable. So, for me, meaningful work and meaningful relationships were and still are my primary goals and everything I did was for them. Making money was an incidental consequence of that.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

Could you say this about yourself right now, that you have immense and intrinsic value, at your current weight and income level, while waiting to hear if you got the job or didn’t, or sold your book or didn’t? This idea that I had all the value I’d ever need was concealed from me my whole life. I want a refund. In this world of suffering and grace, of brokenness and sky, of bad skin and buckteeth and one another, I cannot add to the value of myself.

As creativity becomes intertwined with our identity and livelihood, we forget its intrinsic value. We think everything must have a practical purpose – but isn’t life more than a series of accomplishments? We’ve forgotten that pleasure isn’t sinful, and so we scramble for ways to justify that which brings us joy.

Hesse the autodidact, who had acquired all his learning from books that he had chosen himself (in this, he was in good company with other important authors, such as Thomas Mann), knew that anyone who motivates themselves to read, reads differently than someone who is simply working their way through a program of compulsory reading. The self-starting readers seeks answers for his life in all the books he reads, and he expects every new volume he embarks on to open up fresh horizons. Books to him are the food of life, one might even say an essential means of survival. Yet alongside this function they also have an intrinsic value as beautiful objects with which he likes to surround himself. He recommends certain books, at the very least identifying favorite books that he will read over and over, and will have rebound several times - or, should he possess an aptitude for handicraft (as Hesse did), rebinding them himself. In this way, the book collector becomes a co-creator.

We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value. Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.

as people very often place intrinsic value on things outside of their direct control, and doing so undoubtedly contributes to human suffering in many ways.

The modern Berkshire Hathaway that he had created churned out new beads for the rosary almost like a clockwork. Buffett’s hunt for things to buy had become more ambitious, free of the cigar butts and lawsuits of the decades before. The great engine of compounding worked as a servant on his behalf, at exponential speed and under the gathering approval of a public gaze. The method was the same: estimate an investment’s intrinsic value, handicap its risk, buy using margin of safety, concentrate, stay in the circle of competence, let it roll as compounding did the work. Anyone could understand these simple ideas, but few could execute them. Even though Buffett made the process look effortless, the technique and discipline underlying it actually did involve an enormous amount of work for him and his employees. As

All things rest and are governed by what you are prepared to do to get the outcome along with the intrinsic value required.

Midwest Book Full Review It's unusual to find a political and supernatural thriller so intrinsically woven into current issues about the fabric of American society that its fiction bleeds into a cautionary nonfiction tale, but Robert Hamilton's Crux: A Country That Cannot Feed Its People and Its Animals Will Fall represents such an achievement. Its saga of race, food security, violence and prejudice from religious and social circles alike, and the vulnerability of the American food supply chain provides a powerful story that holds many insights, perspectives, and warnings for modern-day readers concerned about this nation's trajectory. Readers who choose the story for its political and supernatural thriller elements won't be disappointed. The tale adopts a nonstop staccato, action-filled atmosphere as a series of catastrophes force veterinarian Dr. Thomas Pickett to move beyond his experience and objectives to become an active force in effecting change in America. How (and why) does a vet become involved in political scenarios? As Dr. Pickett becomes entangled in pork issues, kill pens, and a wider battle than that against animal cruelty, readers are carried into a thought-provoking scenario in which personal and environmental disasters change his upward trajectory with his new wife and their homestead. As Dr. Pickett is called on stage to testify about his beliefs and the Hand of God indicates his life and involvements will never be the same, readers receive a story replete in many social, spiritual, and political inquiries that lead to thought-provoking reflections and insights. True miracles and false gods are considered as he navigates unfamiliar territory of the heart, soul, and mind, coming to understand that his unique role as a vet and a caring, evolving individual can make a difference in the role America plays both domestically and in the world. From the Vice President's involvement in a national security crisis to the efforts to return the country to "its true Christian foundations," Robert Hamilton examines the crux of good intentions and beliefs gone awry and the true paths of those who link their personal beliefs with a changing political scenario. Whose side is God on, anyway? These and other questions make Crux not just a highly recommended read for its political thriller components, but a powerful social and spiritual examination that contains messages that deserve to be inspected, debated, and absorbed by book clubs and a broad audience of concerned American citizens. How do you reach hearts and minds? By producing a story that holds entertainment value and educational revelations alike. That's why libraries need to not only include Crux in their collections, but highlight it as a pivot point for discussions steeped in social, religious, and political examination. There is a bad storm coming. Crux is not just a riveting story, but a possible portent of a future America operating in the hands of a dangerous, attractive demagogue.

/If there was a single experience behind the Commandments, it was the insight that I had as I walked into the stadium for the student awards ceremony at the end of my senior year at my high school. It occurred to me at that moment that I was so happy about what I had done that year, and I felt so good about what I had learned and whom I had helped, that I didn’t need any awards. I had already been rewarded. I already had the sense of meaning and satisfaction that came from doing a good job. The meaning and satisfaction were mine, whether or not anybody gave me an award. That realization was a major breakthrough for me. I felt completely liberated and completely at peace. I knew that if I did what was right and good and true, my actions would have their own intrinsic value. I would always find meaning. I didn’t need to have glory.

Along with his Company A and Company B teaching method, Graham used to talk about Class 1 and Class 2 truths. Class 1 truths were absolutes. Class 2 truths became truths by conviction. If enough people thought a company’s stock was worth X, it became worth X until enough people thought otherwise. Yet that did not affect the stock’s intrinsic value—which was a Class 1 truth.

Perhaps the basic reason why every child must have an educatin in music is that music is a part of the fabric of our society. The intrinsic value of music for each individual is widely recognized in the many cultures that make up American life - indeed, every human culture uses music to carry forward its ideas and ideals.

Amid all this there’s plenty of talk about saving the earth. I’ll tell you, the earth has taken some hard hits in the past. It’ll survive. What needs saving, I believe, is the human race and our ability to restrain ourselves, if we have such a thing. What needs saving is the rich tapestry of life around us that we take for granted. What needs saving—perhaps even found to begin with—is the intrinsic value of nature beyond any human utility.

As wonderful as it is to have clarity, I want to reach back to my younger self, through the years and past all the pain I put myself through. I want to go back and somehow shorten the winding road she’s starting down. I would go to the night she sat pointing at her Bible and tell her how much intrinsic value she had, just waiting to be unleashed.

Look at stocks as part ownership of a business. 2. Look at Mr. Market—volatile stock price fluctuations—as your friend rather than your enemy. View risk as the possibility of permanent loss of purchasing power, and uncertainty as the unpredictability regarding the degree of variability in the possible range of outcomes. 3. Remember the three most important words in investing: “margin of safety.” 4. Evaluate any news item or event only in terms of its impact on (a) future interest rates and (b) the intrinsic value of the business, which is the discounted value of the cash that can be taken out during its remaining life, adjusted for the uncertainty around receiving those cash flows. 5. Think in terms of opportunity costs when evaluating new ideas and keep a very high hurdle rate for incoming investments. Be unreasonable. When you look at a business and get a strong desire from within saying, “I wish I owned this business,” that is the kind of business in which you should be investing. A great investment idea doesn’t need hours to analyze. More often than not, it is love at first sight. 6. Think probabilistically rather than deterministically, because the future is never certain and it is really a set of branching probability streams. At the same time, avoid the risk of ruin, when making decisions, by focusing on consequences rather than just on raw probabilities in isolation. Some risks are just not worth taking, whatever the potential upside may be. 7. Never underestimate the power of incentives in any given situation. 8. When making decisions, involve both the left side of your brain (logic, analysis, and math) and the right side (intuition, creativity, and emotions). 9. Engage in visual thinking, which helps us to better understand complex information, organize our thoughts, and improve our ability to think and communicate. 10. Invert, always invert. You can avoid a lot of pain by visualizing your life after you have lost a lot of money trading or speculating using derivatives or leverage. If the visuals unnerve you, don’t do anything that could get you remotely close to reaching such a situation. 11. Vicariously learn from others throughout life. Embrace everlasting humility to succeed in this endeavor. 12. Embrace the power of long-term compounding. All the great things in life come from compound interest.

The arts are very much like the Spirit. They are intangible. They are ends in themselves. They have an intrinsic value…. Art, music, and poetry in themselves are priceless. They are unique creations, not serial productions. They are like a gift we give to a loved one, valuable for its own sake. Somehow they escape the limits of time and bring us a foretaste of eternity.  

Having rejected the idea of intrinsic value in chapter three, we cannot treat life as intrinsically valuable. Rather, the existence of value is conditional; value arises for those who seek to maintain their lives.

Every part of the Absolute is connected and interconnected through the intrinsic value of everything that exists. The absolute value of the finite is absolute in its finitude and infinitude. Its finiteness makes connection and relationships (life) possible in the absolute sense. The infiniteness of the finite is absolute because it lies in the ability of the finite to resemble the infinite in its potential for variations. Every finite value is potentially infinite.

The real fight is the fight of facts among the facts, not the fight of ideas among ideas or theories among theories. More precisely, only those ideas and approaches, or only those qualities and values that represent the facts and the truth in the best possible way, have the merits that entitle them, to a larger or lesser extent, to the very same facts or truths, proportionately to their value. Since there is no absolute entitlement to the facts or truths, there can be only the entitlement, to a larger or lesser extent, to the acceptance of the values represented by particular ideas, theories, or works of art, depending on their intrinsic values that depict the facts and truths of existence and life itself in the best possible manner and with the highest level of accuracy or beauty in the arts.

The measure of the quality of ideas or scientific achievements is their accuracy or exactness. The standard of value, or quality, in the field of art is the level of “pure beauty” (including intellectual power, wisdom, and ideas containing justified novelty) represented by the intrinsic value of a particular work of art (in its justifiable novelty). Even beauty is the measure, or one of the possible measures, of the realities and facts of life and existence. Even beauty has its dimensions and exactness. The sheer immeasurability of beauty is the measure of its infinite value. We cannot represent, describe, or define the factual state of beauty in a better way than by beauty itself.

intentions. If our intentions are good and we are willing to ask for and offer forgiveness and express gratitude and loving feelings for another person, we usually feel better for having made the effort. Sometimes that needs to be enough. If the other person responds warmly, that’s great. But, in matters of this sort, there is intrinsic value in making a good-faith effort. He said that all of this made sense and he would give it some thought.

Intrinsic personal value - the foundation of ethical value - starts when our individual life journeys begin. It ends only with the cessation of our existence.

You have a destiny, you are a human of intrinsic value, you were born to fulfil a mission

If you do not know you have intrinsic value because of who you are and who you are meant to be, you will feel uncomfortable when you are not looking your best(in other’s eyes) or if you are not wearing the latest fashion trend

Business leaders should seek out intrinsically oriented individuals whose core values are aligned with those of the company. As it stands, asking a potential new hire how a particular job could be a vehicle for expanding his or her character strengths and intrinsic growth opportunities is a very different conversation from the one typically carried on during the job interview process. Some

Human beings, in their settled condition, are animated by oikophilia: the love of the oikos, which means not only the home but the people contained in it, and the surrounding settlements that endow that home with lasting contours and an enduring smile.4 The oikos is the place that is not just mine and yours but ours. It is the stage-set for the first-person plural of politics, the locus, both real and imagined, where ‘it all takes place’. Virtues like thrift and self-sacrifice, the habit of offering and receiving respect, the sense of responsibility – all those aspects of the human condition that shape us as stewards and guardians of our common inheritance – arise through our growth as persons, by creating islands of value in the sea of price. To acquire these virtues we must circumscribe the ‘instrumental reasoning’ that governs the life of Homo oeconomicus. We must vest our love and desire in things to which we assign an intrinsic, rather than an instrumental, value, so that the pursuit of means can come to rest, for us, in a place of ends. That is what we mean by settlement: putting the oikos back in the oikonomia. And that is what conservatism is about.

Virtues like thrift and self-sacrifice, the habit of offering and receiving respect, the sense of responsibility – all those aspects of the human condition that shape us as stewards and guardians of our common inheritance – arise through our growth as persons, by creating islands of value in the sea of price. To acquire these virtues we must circumscribe the ‘instrumental reasoning’ that governs the life of Homo oeconomicus. We must vest our love and desire in things to which we assign an intrinsic, rather than an instrumental, value, so that the pursuit of means can come to rest, for us, in a place of ends. That is what we mean by settlement: putting the oikos back in the oikonomia. And that is what conservatism is about.

You already have and are; your value is intrinsic.

The issue was, strangely enough, the value of the "unegoistic" instincts, the instincts of pity, self-denial, and self-sacrifice which Schopenhauer had so persistently painted in golden colours, deified and etherealised, that eventually they appeared to him, as it were, high and dry, as "intrinsic values in themselves," on the strength of which he uttered both to Life and to himself his own negation. But against these very instincts there voiced itself in my soul a more and more fundamental mistrust, a scepticism that dug ever deeper and deeper: and in this very instinct I saw the great danger of mankind, its most sublime temptation and seduction—seduction to what? to nothingness?—in these very instincts I saw the beginning of the end, stability, the exhaustion that gazes backwards, the will turning against Life, the last illness announcing itself with its own mincing melancholy: I realised that the morality of pity which spread wider and wider, and whose grip infected even philosophers with its disease, was the most sinister symptom of our modern European civilisation;

malice or desire and intention to harm is often rooted in how we think about the persons concerned: our images of them, the inferences we habitually draw about them, and so forth.  Perhaps we see them only as an obstacle to our desires, or as less than “human,” as worthless. Perhaps we need to take steps toward seeing them as objects of God’s love, or as beings of intrinsic value, like our own children or grandchildren or others we delight in.  That will, in turn, require changes in how we think about our world and our self.  All of this may be helped along by getting to know them, seeing what their life is like, or serving them.

Since the notion of quality, as understood by [the Swedish Research Council], is supposed to ignore practical applicability, quality as the sole selection criterion means that we value the production of new knowledge and its own right, rather than just a means towards attaining other goals. I have long been – and still am – highly sympathetic to this romantic view of knowledge and intellectual achievements. To improve our understanding of the world we live in really is one of the most magnificent and worthy the goals of human activity one can think of. And yet, it is not the only worthy goal. A bright future for humanity, where everyone has the best possible prospects of leading a happy and prosperous life, and where such things as poverty, pain and misery are reduced to a minimum, seems like another goal worth striving for, at least as important as the quest for ever-increasing knowledge.

In summary, because the collective religious and social identity of Islam is more important than individual identity, Muslims focus on the big picture that extends through many generations and the Islamic community as a collective whole.99 In contrast, Western culture is concerned with intrinsic values and is much more individualistic.100 It is primarily focused on personal freedom and achieving happiness for one’s own life, rather than the collective advancement of the societal and religious goals over many generations.101 This fundamental difference in thinking creates a distortion when Americans project Western motivations, values, and beliefs onto Islamic behavior. Unless we recognize the fundamental differences between these irreconcilable worldviews, we will proceed at our own risk and with very little chance of ultimate success. The actual motivations, values, and beliefs that radical Islamic terrorists take out of Islam cause death and destruction for communities and civilizations around the world. When Sharia is put into action, we all face peril.

I do not want to have children, and that’s okay. As it turns out, not wanting kids will absolutely not make me “less” of a woman. I am not defective. I am not wrong. I know my own mind. I have intrinsic value as a singular, autonomous person, and that value is not contingent upon me using my body to produce another person. Wanting to be child-free does not make me any better or worse of a human being than any other person who does choose to have children. It’s just a choice I’ve made about my own life. It’s no less valid a choice than the choice to become a mother. And that, to me, gets at the real heart of feminism: being granted the freedom to make choices for myself without judgment.

In some quarters, and particularly among those who comment on these matters in in political circles or in the media or the blogosphere or other forms of public discussion, there is, without question, a strain of hostility and resentment likely to be encountered by anyone who attempts to characterize and emphasize the value of the intellectual life carried on in universities. Clearly, a wider anti-intellectualism feeds into this, something well charted in the US from at least Richard Hofstadter onwards and brilliantly diagnosed by Thorstein Veblen and others before that. The narrower version of this response finds it pretty outrageous for academics to criticize or complain about anything to do with universities and their support and regulation by their host society. Along with more understandable and even perhaps justifiable sources of these reactions, we do have to recognize – and here is where I know I am particularly laying myself open to misunderstanding – the force of which Nietzche termed resentiment. There is a bitterness in these reactions, a combination of anger and sneering, together with a levelling intent, that far exceeds what might seem called for by any actual disagreement about the subject matter. And if I may be allowed to risk a little sally of speculative phenomenology, I think this reaction, for all its hostility and dismissiveness, encodes a twisted acknowledgement that there is something desirable, even enviable, about the role of the scholar or the scientist. Part of the reaction, of course, involves a resentment of the supposed security of tenure in a world with very little security of employment; some of it is a sense of how much autonomy, comparatively speaking, academics have in their working lives, how much flexibility in choosing their working hours and so on, in a world where, again, most people enjoy all too little autonomy. But some of it also may be a kind of grudging acknowledgement that the matters that scholars and scientists work on are in themselves more interesting, rewarding and perhaps humanly valuable than the matter most people have to devote their energies too in their working lives. Academics are the object of, simultaneously, envy and resentment because their roles seem to allow them to deal with intrinsically rewarding matters while being financially supported by the labour of others who are not privileged to work on such matters.

If you set yourself a goal and work toward it, you are using clock time. You are aware of where you want to go, but you honor and give your fullest attention to the step that you are taking at this moment. [...] It becomes reduced to a mere stepping stone to the future, with no intrinsic value. [...] Your life's journey is no longer an adventure, just an obsessive need to arrive, to attain, to "make it". You no longer see or smell the flowers by the wayside either, nor are you aware of the beauty and the miracle of life that unfolds all around you when you are present in the Now.

The most powerful common denominator of happiness was simple. Campbell summed it up: Having a strong sense of controlling one’s life is a more dependable predictor of positive feelings of wellbeing than any of the objective conditions of life we have considered. More than your salary. More than the size of your house. More than the prestige of your job. Control over doing what you want, when you want to, with the people you want to, is the broadest lifestyle variable that makes people happy. Money’s greatest intrinsic value—and this can’t be overstated—is its ability to give you control over your time. To obtain, bit by bit, a level of independence and autonomy that comes from unspent assets that give you greater control over what you can do and when you can do it.

The assignment of intrinsic value rests, fundamentally, on the fact that a person or persons firmly believe that something has it. This leaves its advocates helpless against anyone who detects intrinsic value elsewhere, exposing belief in intrinsic value as something that is as fickle as subjectivism and as arbitrary as Intuitionism. Since intrinsic value’s apparent objectivity is deceptive, the effect of indulging this thesis is the further entrenchment of subjectivism.

Ultimately, there are dozens of valuation models but only two valuation approaches: intrinsic and relative. In intrinsic valuation, we begin with a simple proposition: the intrinsic value of an asset is determined by the cash flows you expect that asset to generate over its life and how uncertain you feel about these cash flows. Assets with high and stable cash flows should be worth more than assets with low and volatile cash flows. You should pay more for a property that has long-term renters paying a high rent than for a more speculative property with not only lower rental income but more variable vacancy rates from period to period. While the focus in principle should be on intrinsic valuation, most assets are valued on a relative basis. In relative valuation, assets are valued by looking at how the market prices similar assets. Thus, when determining what to pay for a house, you would look at what similar houses in the neighbourhood sold for. With a stock, that means comparing its pricing to similar stocks, usually in its “peer group.

He makes us with great worth. Creates us that way intrinsically. Our sins, our bad choices, perhaps they coat us like mud. But the mud cannot take away the value He instilled in us. Mud does not make a pearl any less valuable. If it did, then why would Jesus have deemed us worthy of the sacrifice of His life? But He loves us, as does the Father. Because we are valuable. And the blood of Christ, when it washes us clean, fully restores us to what He created us to be. A pearl cannot be stained. No matter how many centuries it sits in the mud, wash it in a bit of water and it’s gleaming again.

Perhaps the basic reason why every child must have an education in music is that music is a part of the fabric of our society. The intrinsic value of music for each individual is widely recognized in the many cultures that make up American life - indeed, every human culture uses music to carry forward its ideas and ideals.

Joy and happiness is a state of consciousness, a state of our being, which is not dependent on other people and outer circumstances. To be joyful is the basic nature of life. Joy is the spiritual dimension of happiness, in which one begins to understand one's intrinsic value and place in the universe. Accepting joy is a decision to go with the flow, to be grateful to be alive and for all the challenges and opportunities in life, rather than setting conditions or demands for happiness. 

You can change careers, friends, and even partners, but the body always comes with you. You cannot emigrate from your body. Cosmetic surgery may be capable of removing the pockets from under the eyes—at least for a few years. […] The body is the house that we always reside in. […] When we talk about self-worth, we are not just referring to some inner “ghost in the machine.” We include hands, feet, legs, belly, chest, and shoulders. Whatever age these parts of us may be, whether they are too big or too small, too long or too short, even healthy or sick, when can we make peace with each vital part of ourselves and recognize its intrinsic value?

History should come alive and be an intrinsic part of the life of contemporary Delhi. Instead, it is fenced off, and we are forced to peer at our monuments from a distance. They remain crumbling cold edifices rather than spectacular arenas for energetic living cultures to thrive on and grow, adding value to the lives of new generations of Dilliwallahs.

So, then, what aid do the mystics offer? Love, the Rhineland mystics say, is “without why.” We love because we love, and there is no answer as to why we love because there is no question. Johann Scheffler (1624–1677), the mystical poet who used the pen name Angelus Silesius, packed a great deal of wisdom into a very short couplet: The rose is without why. It blossoms because it blossoms; It cares not for itself, asks not if it is seen. Love is like the rose. The blossoming of the rose is how we love. Love releases the axiological realm by releasing life from its servitude to some other, servile purpose. Of course, we would all love to have our love returned with love, but that is not a condition of love. That is its risk, down on bended knee, heart pounding, hoping for a yes, yes. Love is transformational, not transactional. When we love we do not start by calculating what is in it for us or demand to know what purpose it serves. Faced with the unprethinkability of being and the unforeseeability of the future, love does not ask, “Why?” Love’s only question, the one true question, the question of all questions is, “Is it unconditionally worthy of affirmation, in itself, for itself, without why?” What is truly loved is loved simply for being there rather than not. We love what is intrinsically worthy of our love, prized and appreciated for itself, not for its use value or its exchange value, for enjoyment (frui), not employment (uti, use), Augustine said.