Law Of Accumulation Quotes

Dying societies accumulate laws like dying men accumulate remedies.

What does it matter if another player, your friend or rival, intended good things and had only your interests at heart, if the effects of his action lead to so much ruin and confusion? It is only natural for people to cover up their actions with all kinds of justifications, always assuming that they have acted out of goodness. You must learn to inwardly laugh each time you hear this and never get caught up in gauging someone’s intentions and actions through a set of moral judgments that are really an excuse for the accumulation of power.

Becoming wealthy is about accumulating wealth.

Any attempt to solve the ecological crisis within a bourgeois framework must be dismissed as chimerical. Capitalism is inherently anti-ecological. Competition and accumulation constitute its very law of life, a law … summarised in the phrase, ‘production for the sake of production.’ Anything, however hallowed or rare, ‘has its price’ and is fair game for the marketplace. In a society of this kind, nature is necessarily treated as a mere resource to be plundered and exploited. The destruction of the natural world, far being the result of mere hubristic blunders, follows inexorably from the very logic of capitalist production.

Where does love go? When something you have taped on the wall falls off, what has happened to the stickum? It has relaxed. It has accumulated an assortment of hairs and fuzzies. It has said "Fuck it" and given up. It doesn't go anywhere special, it's just gone. Energy is created, and then it is destroyed. So much for the laws of physics. So much for chemistry. So much for not so much.

In regard to the law of the state—that is, the accumulated power of society as monopolized by the state—there is no question of right or wrong, but only absolute obedience, the blind conformism of bourgeois society.

The law is an accumulation of tireless attempts to block a man's desire to change life into an instant of poetry. Certainly it would not be right to let everybody exchange his life for a line of poetry written with a splash of blood. But the mass of men, lacking valor, pass away their lives without ever feeling the least touch of such a desire.

Therefore the fiesta is not only an excess, a ritual squandering of the goods painfully accumulated during the rest of the year; it is also a revolt, a sudden immersion in the formless, in pure being. By means of the fiesta society frees itself from the norms it has established. It ridicules its gods, its principles, and its laws: it denies its own self.

within the capitalist system all methods for raising the social productiveness of labour are brought about at the cost of the individual labourer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the labourer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labour process in the same proportion as science is incorporated in it as an independent power; they distort the conditions under which he works, subject him during the labour process to a despotism the more hateful for its meanness; they transform his life-time into working-time, and drag his wife and child beneath the wheels of the Juggernaut of capital. But all methods for the production of surplus-value are at the same time methods of accumulation; and every extension of accumulation becomes again a means for the development of those methods. It follows therefore that in proportion as capital accumulates, the lot of the labourer, be his payment high or low, must grow worse. The law, finally, that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock. It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.

To exist is to defy all that threatens you. To be a rebel is not to accumulate a library of subversive books or to dream of fantastic conspiracies or of taking to the hills. It is to make yourself your own law. To find in yourself what counts. To make sure that you’re never “cured” of your youth. To prefer to put everyone up against the wall rather than to remain supine. To pillage whatever can be converted to your law, without concern for appearance.

God helps them that help themselves.” When you begin to help yourself, which means to make the best of what is in yourself, you begin to attract to yourself more and more of those helpful things that may exist all about you. In other words, constructive forces attract constructive forces; positive forces attract positive forces. A growing mind attracts elements and forces that help to promote growth, and people who are determined to make more and more of themselves, are drawn more and more into circumstances through which they will find the opportunity to make more of themselves. And this law works not only in connection with the external world, but also the internal world. When you begin to make a positive determined use of those powers in yourself that are already in positive action, you draw forth into action powers within you that have been dormant, and as this process continues, you will find that you will accumulate volume, capacity and power in your mental world, until you finally become a mental giant.

To preserve our relationships, we give of our time, our assets, our attention, our help, and our love. To preserve our wealth, we give generously as we are accumulating, so we do not invoke the Universal law of maximization, which states that when anything reaches its maximum potential, it turns toward its opposite.

Privilege implies exclusion from privilege, just as advantage implies disadvantage," Celine went on. "In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that's all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us," he concluded, strongly emphasizing the last clause, staring at Drake, not at the professor.

What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void.Until you realise the true Way, whether in life or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly. Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void. In the void is virtue, and no evil. Wisdom has existance, principle has existance, the Way has existance, spirit is nothingness.

The fact that people are fallible is your biggest enduring advantage in the accumulation of greater wealth. The fact that you are just as fallible is the biggest impediment to that very same goal.

...But besides the danger of a direct mixture of Religion & civil Government, there is an evil which ought to be guarded agst in the indefinite accumulation of property from the capacity of holding it in perpetuity by ecclesiastical corporations. ...Is the appointment of Chaplains to the two Houses of Congress consistent with the Constitution, and with the pure principle of religious freedom? In strictness the answer on both points must be in the negative. The Constitution of the U. S. forbids everything like an establishment of a national religion. The law appointing Chaplains establishes a religious worship for the national representatives, to be performed by Ministers of religion, elected by a majority of them; and these are to be paid out of the national taxes. Does not this involve the principle of a national establishment, applicable to a provision for a religious worship for the Constituent as well as of the representative Body, approved by the majority, and conducted by Ministers of religion paid by the entire nation. The establishment of the chaplainship to Congs is a palpable violation of equal rights, as well as of Constitutional principles: The tenets of the chaplains elected [by the majority] shut the door of worship agst the members whose creeds & consciences forbid a participation in that of the majority. ...Better also to disarm in the same way, the precedent of Chaplainships for the army and navy, than erect them into a political authority in matters of religion. [Detached Memoranda, ca. 1817 W. & M. Q., 3d ser., 3:554--60 1946]

Many people have got caught up in the belief known as the “Law of Attraction.” They believe that by their thoughts, affirmations, and other “attraction” exercises they will become wealthy. However, the Tanakh wisely says, “In all work there is profit, but mere talk produces only poverty.” (CJB, Proverbs 14:23). Only through work it is possible to produce results that create wealth and simply talking about wealth will not produce any results. The idea that wealth can come through thoughts or affirmations is a fantasy. “A hard worker has plenty of food, but a person who chases fantasies ends up in poverty” (CJB, Proverbs 28:19).

In that pallid and sullen shadow in which he crawled, whenever he turned his head and endeavoured to raise his eyes, he saw, with mingled rage and terror, forming, massing, and mounting up out of sight above him with horrid escarpments, a kind of frightful accumulation of things, of laws, of prejudices, of men, and of acts, the outlines of which escaped him, the weight of which appalled him, and which was no other than that prodigious pyramid that we call civilization.

I can quite understand a man accepting laws that protect private property, and admit of its accumulation, as long as he himself is able under those conditions to realise some form of beautiful and intellectual life. But it is almost incredible to me how a man whose life is marred and made hideous by such laws can possibly acquiesce in their continuance.

It is impossible for a tree to grow without roots. The same law applies to civilization. No society is conjured from thin air; it is the nature of societies to grow, Organically, from that which came before. To reject all forms of Human society is to reject centuries of knowledge, of accumulated thoughts, of triumphs we could learn from defeats we could avoid, Yes, we have touched the stars--but we are still connected deeply to the earth. We must not forget. We must not deny our roots in the existence of Humankind; instead, we must take that existence and improve upon it. Is that not the reason for our Creation? Is that not why we were Made?

The cultivation of poetry is never more to be desired than at periods when, from an excess of the selfish and calculating principle, the accumulation of the materials of external life exceed the quantity of the power of assimilating them to the internal laws of human nature. The

What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void.Until you realize the true Way, whether in life or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly. Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void. In the void is virtue, and no evil. Wisdom has existence, principle has existence, the Way has existence, spirit is nothingness.

Historically one of the main defects of constitutional government has been the failure to insure the fair value of political liberty. The necessary corrective steps have not been taken, indeed, they never seem to have been seriously entertained. Disparities in the distribution of property and wealth that far exceed what is compatible with political equality have generally been tolerated by the legal system. Public resources have not been devoted to maintaining the institutions required for the fair value of political liberty. Essentially the fault lies in the fact that the democratic political process is at best regulated rivalry; it does not even in theory have the desirable properties that price theory ascribes to truly competitive markets. Moreover, the effects of injustices in the political system are much more grave and long lasting than market imperfections. Political power rapidly accumulates and becomes unequal; and making use of the coercive apparatus of the state and its law, those who gain the advantage can often assure themselves of a favored position. Thus inequities in the economic and social system may soon undermine whatever political equality might have existed under fortunate historical conditions. Universal suffrage is an insufficient counterpoise; for when parties and elections are financed not by public funds but by private contributions, the political forum is so constrained by the wishes of the dominant interests that the basic measures needed to establish just constitutional rule are seldom properly presented. These questions, however, belong to political sociology. 116 I mention them here as a way of emphasizing that our discussion is part of the theory of justice and must not be mistaken for a theory of the political system. We are in the way of describing an ideal arrangement, comparison with which defines a standard for judging actual institutions, and indicates what must be maintained to justify departures from it.

The first law of the market is to make the largest possible profit from other people’s labor. Private profitability rather than human need is the determining condition of private investment. There prevails a rational systematization of human endeavor in pursuit of a socially irrational end: “accumulate, accumulate, accumulate.

I cannot pinpoint a moment when I became politicized, when I knew that I would spend my life in the liberation struggle. To be an African in South Africa means that one is politicized from the moment of one's birth, whether one acknowledges it or not...His life is circumscribed by racist laws and regulations that cripple his growth, dim his potential, and stunt his life...I had no epiphany, no singular revelation, no moment of truth, but a steady accumulation of a thousand slights, a thousand indignities, a thousand unremembered moments, produced in me an anger, a rebelliousness, a desire to fight the system that imprisoned my people. There was no particular day on which I said, From henceforth I will devote myself to the liberation of my people; instead, I simply found myself doing so, and could not do otherwise.

Despite our accumulation of material wealth, humanity is now engulfed by a widespread economic collapse. Many areas of production exhibit regressive trends so that visible epicentres of decay are growing on all sides and threatening humanity itself. Despite all the research no means can be found to prevent humanity from decaying alive. This is no more than the just and legitimate consequence of human activity. Knowing nothing of Nature's omnipotent laws, and with mindless greed, humanity claws into the life-giving organism of Mother Earth. She is now, with elemental power, beginning to paralyse the wanton hand that dared disturb the forces that serve all Creation.

A Greek philosopher said, 'All men think it is only the other man who is mortal'. The way we scurry about accumulating things is testimony to our unspoken doctrine that we are exceptions to the law of death. The events of September 11, 2001, were a shocking reminder to millions of Americans of something we should have already understood - our mortality.

The tyranny of the minority cloaked in the mask of the majority,” Odrade called it, her voice exultant. “Downfall of democracy. Either overthrown by its own excesses or eaten away by bureaucracy.” Idaho could hear the Tyrant in that judgment. If history had any repetitive patterns, here was one. A drumbeat of repetition. First, a Civil Service law masked in the lie that it was the only way to correct demagogic excesses and spoils systems. Then the accumulation of power in places voters could not touch. And finally, aristocracy.

The accumulation of gold in the treasury of private individuals is the ruin of timocracy; they invent illegal modes of expenditure; for what do they or their wives care about the law?

The accumulation of gold in the treasury of private individuals is the ruin of timocracy; they invent illegal modes of expenditure; for what do they or their wives care about the law? Yes, indeed. And then one, seeing another grow rich, seeks to rival him, and thus the great mass of the citizens become lovers of money. Likely enough. And so they grow richer and richer, and the more they think of making a fortune the less they think of virtue; for when riches and virtue are placed together in the scales of the balance, the one always rises as the other falls. True. And in proportion as riches and rich men are honoured in the State, virtue and the virtuous are dishonoured. Clearly. And what is honoured is cultivated, and that which has no honour is neglected.

As for the virtuous poor, one can pity them, of course, but one cannot possibly admire them.  They have made private terms with the enemy, and sold their birthright for very bad pottage.  They must also be extraordinarily stupid.  I can quite understand a man accepting laws that protect private property, and admit of its accumulation, as long as he himself is able under those conditions to realise some form of beautiful and intellectual life.  But it is almost incredible to me how a man whose life is marred and made hideous by such laws can possibly acquiesce in their continuance.

We have imagined that a white hospital train with a white Diesel engine has taken you through many a tunnel to a mountainous country by the sea. You are getting well there. But you cannot write because your fingers are so very weak. Moonbeams cannot hold even a white pencil. The picture is pretty, but how long can it stay on the screen? We expect the next slide, but the magic-lantern man has none left. Shall we let the theme of a long separation expand till it breaks into tears? Shall we say (daintily handling the disinfected white symbols) that the train is Death and the nursing home Paradise? Or shall we leave the picture to fade by itself, to mingle with other fading impressions? But we want to write letters to you even if you cannot answer. Shall we suffer the slow wobbly scrawl (we can manage our name and two or three words of greeting) to work its conscientious and unnecessary way across a post card which will never be mailed? Are not these problems so hard to solve because my own mind is not made up yet in regard to your death? My intelligence does not accept the transformation of physical discontinuity into the permanent continuity of a nonphysical element escaping the obvious law, nor can it accept the inanity of accumulating incalculable treasures of thought and sensation, and thought-behind-thought and sensation-behind-sensation, to lose them all at once and forever in a fit of black nausea followed by infinite nothingness. Unquote.

When you seek power and control over other people, you waste energy. When you seek money or power for the sake of the ego, you spend energy chasing the illusion of happiness instead of enjoying happiness in the moment. When you seek money for personal gain only, you cut off the flow of energy to yourself, and interfere with the expression of nature’s intelligence. But when your actions are motivated by love, there is no waste of energy. When your actions are motivated by love, your energy multiplies and accumulates — and the surplus energy you gather and enjoy can be channeled to create anything that you want, including unlimited wealth.

It’s elementary chaos theory, or to give it its popular designation—Murphy’s Law. Random changes happen all the time. Mistakes accumulate. Correcting them brings further changes. As someone smarter than me once said, evolution is smarter than you.

The world that is being created by the accumulation of technical means is an artificial world and hence radically different from the natural world. It destroys, eliminates, or subordinates the natural world, and does not allow this world to restore itself or even to enter into a symbiotic relation with it. The two worlds obey different imperatives, different directives, and different laws which have nothing in common. Just as hydroelectric installations take waterfalls and lead them into conduits, so the technical milieu absorbs the natural. We are rapidly approaching the time when there will be no longer any natural environment at all. When we succeed in producing artificial aurorae boreales, night will disappear and perpetual day will reign over the planet.

Even white folks born after the passage of civil rights laws inherit the legacy of that long history into which their forbears were born; after all, the accumulated advantages that developed in a system of racism are not buried in a hole with the passage of each generation. They continue into the present. Inertia is not just a property of the physical universe. In other words, there is enough commonality about the white experience to allow us to make some general statements about whiteness and never be too far from the mark.

Root Chakra Databank: Saving Money A gift for accumulating wealth—of course you have that deep down. Therefore, you have no need to force yourself to manufacture talent for doing this. Your particular knack has been part of you since the day you were born. Unfortunately, if you are carrying STUFF like guilt over having “too much money,” that won’t be good for your bottom line. The consequence of money-repelling STUFF, especially in these Top 10 Databanks, can attract patterns of self-sabotage until the problem has been cleaned up.

their surplus wealth to the mass of their fellows in the forms best calculated to do them lasting good. Thus is the problem of Rich and Poor to be solved. The laws of accumulation will be left free; the laws of distribution free. Individualism will continue, but the millionaire

The survival of the fittest’ – the strong MEN – means that the conquerors, the victors, are always right. This is precisely the ideology behind the rape laws and rape myths. Are we unable to see that those who subscribe to this sort of science also subscribe to fascism and imperialism?

Now you’re concerned with the laws? I didn’t realize you could pick and choose which ones to follow, Jagen. That sounds pretty convenient, huh?” She earns a few nods of approval from their audience, not the least of which comes from King Antonis. He watches her intensely, pride stuck on his face like squid ink. Galen knows the feeling. Emma pauses, and her whole demeanor changes from huntress to mother as she looks to the accumulation of fish above her. “Those who need air may surface. Come back when you’re done. Young ones go first.” Emma turns her attention back to the Syrena. “I possess the Gift of Poseidon. Look around you and deny it.” Jagen’s nostrils flare. “Do not let yourselves be charmed by this Half-Breed, as Poseidon did so long ago. That’s why Triton ordered all Half-Breeds killed in the first place, is it not? And now you would allow her to defile the sanctity of our Arena with her lies of having the sacred Gift of Poseidon?” Rayna pushes through the audience, and to Galen’s dismay she’s holding Toraf’s hand. She propels them both into the center. Toraf and Galen exchange nods, but Galen feels as though icicles run through his veins. Emma shouldn’t be here. And she’s here because of him. “I, for one, do not believe she has the Gift of Poseidon,” Rayna says gleefully. “If you have the Gift of Poseidon, make those hammerheads attack Jagen where he stands.” Galen pinches the bridge of his nose. Toraf smirks at him, but Galen will not return the sentiment. Not now and not in a thousand years.

My system of Aura Reading Through All Your Senses ® includes over 100 tested techniques for accessing information from auras. This system emphasizes finding practical information, which led to a discovery that is essential for our Magnetize Money Program. Every major chakra contains 50 databanks of information. That’s right. Reading any chakra or sub-chakra as one unit is quite a simplification. Each chakra databank matters. It concerns a particular aspect of your life, such as: • Your ability to accumulate wealth • Your ability to save money • Your ability to shrewdly invest money • Believing that you deserve to be rich

In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that’s all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us,

The typical difference that Lenin underscores between the old and the new capitalism does in fact exist, but it bears no necessary causal relation to either competition or monopoly capitalism but is easier to explain in terms of differences between early and late phases of capital accumulation in any given capitalist country at a given stage in the evolution of its technology.

because of Marx’s capacity to discover the long-term laws of motion of the capitalist mode of production in its essence, irrespective of thousands of ‘impurities’ and of secondary aspects, that his long-term predictions – the laws of accumulation of capital, stepped-up technological progress, accelerated increase in the productivity and intensity of labour, growing concentration and centralization of capital, transformation of the great majority of economically active people into sellers of labour-power, declining rate of profit, increased rate of surplus value, periodically recurrent recessions, inevitable class struggle between Capital and Labour, increasing revolutionary attempts to overthrow capitalism – have been so strikingly confirmed by history.

Why were so few voices raised in the ancient world in protest against the ruthlessness of man? Why are human beings so obsequious, ready to kill and ready to die at the call of kings and chieftains? Perhaps it is because they worship might, venerate those who command might, and are convinced that it is by force that man prevails. The splendor and the pride of kings blind the people. The Mesopotamian, for example, felt convinced that authorities were always right: "The command of the palace, like the command of Anu, cannot be altered. The king's word is right; his utterance, like that of a god, cannot be changed!" The prophets repudiated the work as well as the power of man as an object of supreme adoration. They denounced "arrogant boasting" and "haughty pride" (Isa. 10:12), the kings who ruled the nations in anger, the oppressors (Isa. 14:4-6), the destroyers of nations, who went forth to inflict waste, ruin, and death (Jer. 4:7), the "guilty men, whose own might is their god" (Hab. 1: 11). Their course is evil, Their might is not right. Jeremiah 23:10 The end of public authority is to realize the moral law, a task for which both knowledge and understanding as well as the possession of power are indispensable means. Yet inherent in power is the tendency to breed conceit. " . . . one of the most striking and one of the most pervasive features of the prophetic polemic [is] the denunciation and distrust of power in all its forms and guises. The hunger of the powerfit! knows no satiety; the appetite grows on what it feeds. Power exalts itself and is incapable of yielding to any transcendent judgment; it 'listens to no voice' (Zeph. 3:2) ." It is the bitter irony of history that the common people, who are devoid of power and are the prospective victims of its abuse, are the first to become the ally of him who accumulates power. Power is spectacular, while its end, the moral law, is inconspicuous.

It is for you now, gentlemen, whose mission and character are the proclamation of the truth, it is for you to instruct the people, and to tell them for what they ought to hope and what they ought to fear. The people, incapable as yet of sound judgment as to what is best for them, applaud indiscriminately the most opposite ideas, provided that in them they get a taste of flattery: to them the laws of thought are like the confines of the possible; to-day they can no more distinguish between a savant and a sophist, than formerly they could tell a physician from a sorcerer. ‘Inconsiderately accepting, gathering together, and accumulating everything that is new, regarding all reports as true and indubitable, at the breath or ring of novelty they assemble like bees at the sound of a basin.

When the old Ptolemaic model had accumulated so many epicycles that the movement of the stars became complicated and unreadable, a change became necessary. The center of the system was moved toward the sun, and everything became clear again. The written code of Hammurabi no doubt put an end to the socio-juridical difficulties that had arisen in oral law. Our own complexities come from a crisis of writing.

Beauty no accident. ―The beauty of a race or a family, their grace and graciousness in all gestures, is won by work: like genius, it is the end result of the accumulated work of generations. One must have made great sacrifices to good taste, one must have done much and omitted much, for its sake―seventeenth-century France is admirable in both respects―and good taste must have furnished a principle for selecting company, place, dress, sexual satisfaction; one must have preferred beauty to advantage, habit, opinion, and inertia. Supreme rule of conduct: before oneself too, one must not "let oneself go." The good things are immeasurably costly; and the law always holds that those who have them are different from those who acquire them. All that is good is inherited: whatever is not inherited is imperfect, is a mere beginning.

Elon is brilliant. He’s involved in just about everything. He understands everything. If he asks you a question, you learn very quickly not to go give him a gut reaction. He wants answers that get down to the fundamental laws of physics. One thing he understands really well is the physics of the rockets. He understands that like nobody else. The stuff I have seen him do in his head is crazy. He can get in discussions about flying a satellite and whether we can make the right orbit and deliver Dragon at the same time and solve all these equations in real time. It’s amazing to watch the amount of knowledge he has accumulated over the years. I don’t want to be the person who ever has to compete with Elon. You might as well leave the business and find something else fun to do. He will outmaneuver you, outthink you, and out-execute you.

Nichiren Daishonin cites the following words, “The truer the teaching, the lower the stage [of those it can bring to enlightenment]”69 (WND-1, 785–86). [In other words, the more correct a Buddhist teaching, the greater the number of people it will lead to happiness.] If we apply this principle to the leaders who propagate the teaching, we can take it to mean that the deeper their faith, the more they will respect their fellow practitioners and the harder they will work to help even more people become happy. In the light of the law of cause and effect, through the good fortune we accumulate by treasuring and caring for many people, we will be able to attain a state of life in which we are protected and supported by many others in this and future existences. Our Buddhist practice today is the cause for becoming great leaders in lifetime after lifetime.

The law is an accumulation of tireless attempts to block a man’s desire to change life into an instant of poetry. Certainly it would not be right to let everybody exchange his life for a line of poetry written in a splash of blood. But the mass of men, lacking valor, pass away their lives without ever feeling the least touch of such a desire. The law, therefore, of its very nature is aimed at a tiny minority of mankind. (p. 337)

Today, acknowledgement of the prevalence and harms of child sexual abuse is counterbalanced with cautionary tales about children and women who, under pressure from social workers and therapists, produce false allegations of ‘paedophile rings’, ‘cult abuse’ and ‘ritual abuse’. Child protection investigations or legal cases involving allegations of organised child sexual abuse are regularly invoked to illustrate the dangers of ‘false memories’, ‘moral panic’ and ‘community hysteria’. These cautionary tales effectively delimit the bounds of acceptable knowledge in relation to sexual abuse. They are circulated by those who locate themselves firmly within those bounds, characterising those beyond as ideologues and conspiracy theorists. However firmly these boundaries have been drawn, they have been persistently transgressed by substantiated disclosures of organised abuse that have led to child protection interventions and prosecutions. Throughout the 1990s, in a sustained effort to redraw these boundaries, investigations and prosecutions for organised abuse were widely labelled ‘miscarriages of justice’ and workers and therapists confronted with incidents of organised abuse were accused of fabricating or exaggerating the available evidence. These accusations have faded over time as evidence of organised abuse has accumulated, while investigatory procedures have become more standardised and less vulnerable to discrediting attacks. However, as the opening quotes to this introduction illustrate, the contemporary situation in relation to organised abuse is one of considerable ambiguity in which journalists and academics claim that organised abuse is a discredited ‘moral panic’ even as cases are being investigated and prosecuted.

I drew a line from the $230 million fraud to Putin’s proxy, the cellist Sergei Roldugin. I explained that this wasn’t a one-off, but one of thousands of crimes Putin had benefitted from, allowing him to accumulate an estimated $200 billion fortune. I pointed out that nearly all of this wealth was held at financial institutions in the West and at risk of being frozen under the Magnitsky Act. For these reasons, the law was an existential threat to him and his senior officials.

Certainly, the Negro has been deprived. Few people consider the fact that, in addition to being enslaved for two centuries, the Negro was, during all those years, robbed of the wages of his toil. No amount of gold could provide an adequate compensation for the exploitation and humiliation of the Negro in America down through the centuries. Not all the wealth of this affluent society could meet the bill. Yet a price can be placed on unpaid wages. The ancient common law has always provided a remedy for the appropriation of the labor of one human being by another. This law should be made to apply for American Negroes. The payment should be in the form of a massive program by the government of special, compensatory measures which could be regarded as a settlement in accordance with the accepted practice of common law. Such measures would certainly be less expensive than any computation based on two centuries of unpaid wages and accumulated interest.

[Pertaining to The Law of Free Will and Karma]: Disputing traditional cause and effect karmic doctrine, Kuan Yin maintains that it is the accumulated beliefs from parallel realities creating “made-up stories” about oneself and, thus, reality. Because of this quantum factor, we have absolute Free Will to attract optimum realities from infinite, simultaneous Evolutionary Potentials. Thus, according to Kuan Yin, where and how skillfully one focuses their intention and attention can determine an outcome.

But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery, and would exist if all humanity forgot it, so is it with the laws that govern the spiritual world. The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the Father of all spirits, were there before their discovery, and would remain even if we forgot them. The discoverers of these laws are called Rishis, and we honour them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women. Here it may be said that these laws as laws may be without end, but they must have had a beginning. The Vedas teach us that creation is without beginning or end. Science is said to have proved that the sum total of cosmic energy is always the same. Then, if there was a time when nothing existed, where was all this manifested energy?

There is fortunes bein accumulated out there that they dont nobody even know about. What do we think is goin to come of that money? Money that can buy whole countries. It done has. Can it buy this one? I dont think so. But it will put you in bed with people you ought not to be there with. It’s not even a law enforcement problem. I doubt that it ever was. There’s always been narcotics. But people dont just up and decide to dope theirselves for no reason. By the millions. I dont have no answer about that.

We have become so accustomed to stereotypes that we consider them representative of the valuable experience accumulated by humanity over the years. In reality, the pendulums generate stereotypes and people are obliged to conform to them. All society is based on pendulums that develop independently according to their own laws as informational energetic beings and then subjugate adherents to their will. Their influence on man is so great that the mind is literally becoming clouded losing its capacity for independent, conscious thought.

In the play of living we engage in three fundamental forms of action. We begin things, we continue to be engaged in things, and we bring things to an end. We are each obligated to be capable of fulfilling these three forms of action relative to every condition in our experience. To suffer disability relative to any of these three forms of action relative to any condition in our experience is to accumulate a tendency relative to that condition. Such is the way we develop our conventional "karmas." By virtue of such accumulations we are obliged to suffer repetitions of circumstances, in this life and from life to life, until we overcome the liability in our active relationship to each condition that binds us. In the manifest process of existence, we and all other functions in the play are under the same lawful obligation to create, sustain, and destroy conditions or patterns that arise. The inhibition or suppression of the ability to create conditions (or to realize that conditions are your creation and responsibility) is reflected as "tamas," or rigidity, inertia, indolence, and laziness. The inhibition or suppression of the ability to sustain (or to realize that the maintenance of conditions is your responsibility) is reflected as "rajas," or unsteadiness of life and attention, and negative and random excitation or emotion. The inhibition or suppression of the ability to destroy or become free of conditions (or to realize that the cessation of conditions is your responsibility) is reflected as artificial "sattwa," sentimentality, romance, sorrow, bondage to subjectivity, and no comprehension of the mystery of death.

People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want two million. Those who have two million want ten. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age, and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rat race. But how to escape it?

After the discovery of spectral analysis no one trained in physics could doubt the problem of the atom would be solved when physicists had learned to understand the language of spectra. So manifold was the enormous amount of material that has been accumulated in sixty years of spectroscopic research that it seemed at first beyond the possibility of disentanglement. An almost greater enlightenment has resulted from the seven years of Röntgen spectroscopy, inasmuch as it has attacked the problem of the atom at its very root, and illuminates the interior. What we are nowadays hearing of the language of spectra is a true 'music of the spheres' in order and harmony that becomes ever more perfect in spite of the manifold variety. The theory of spectral lines will bear the name of Bohr for all time. But yet another name will be permanently associated with it, that of Planck. All integral laws of spectral lines and of atomic theory spring originally from the quantum theory. It is the mysterious organon on which Nature plays her music of the spectra, and according to the rhythm of which she regulates the structure of the atoms and nuclei.

Q. Do you feel that based upon whatever information you may have accumulated about the case from any source whatsoever that you have already formed an opinion in your mind as to the guilt or innocence of this defendant? A. I would think—yeah, I would think that she was guilty, yeah. Q. You feel that she’s guilty? A. Yes. Q. And let me ask you another question. In the event that you might be selected to serve as a juror in this case, do you feel that you could sit and listen to the evidence and judge it impartially, apply the law the judge gives you, set aside this opinion that you have already formed? A. Yes, I probably could. Q. And then still judge impartially whether she’s guilty or innocent? A. Yeah. Depending on the evidence and all that.

What’s the point of making predictions if they cannot change anything? Some complex systems, such as the weather, are oblivious to our predictions. The process of human development, in contrast, reacts to them. Indeed, the better our forecasts, the more reactions they engender. Hence paradoxically, as we accumulate more data and increase our computing power, events become wilder and more unexpected. The more we know, the less we can predict. Imagine, for example, that one day experts decipher the basic laws of the economy. Once this happens, banks, governments, investors and customers will begin to use this new knowledge to act in novel ways, and gain an edge over their competitors. For what is the use of new knowledge if it doesn’t lead to novel behaviours?

An important point about this intelligence is that it should not be sure ahead of time what must be. It can be prejudiced, and say ‘That is very unlikely; I don’t like that’. Prejudice is different from absolute certainty. I do not mean absolute prejudice – just bias. As long as you are only biased it does not make any difference, because if your bias is wrong a perpetual accumulation of experiments will perpetually annoy you until they cannot be disregarded any longer. They can only be disregarded if you are absolutely sure ahead of time of some precondition that science has to have. In fact it is necessary for the very existence of science that minds exist which do not allow that nature must satisfy some preconceived conditions, like those of our philosopher.

Some credit this aggressive energy for the rapid innovation that characterises capitalism. Certainly there is truth to that. But it also has the tendency to become extremely violent. Every time capital bumps up against barriers to accumulation (say a saturated market, a minimum-wage law, or environmental protections), then like a giant vampire squid it writhes in a desperate attempt to whip those barriers out of the way and plunge its tentacles into new sources of growth.3 This is what is known as a ‘fix’.4 The enclosure movement was a fix. Colonisation was a fix. The Atlantic slave trade was a fix. The Opium Wars against China were a fix. The western expansion of the United States was a fix. Each one of these fixes – all of them violent – opened up new frontiers

Yet our world of abundance, with seas of wine and alps of bread, has hardly turned out to be the ebullient place dreamt of by our ancestors in the famine-stricken years of the Middle Ages. The brightest minds spend their working lives simplifying or accelerating functions of unreasonable banality. Engineers write theses on the velocities of scanning machines and consultants devote their careers to implementing minor economies in the movements of shelf-stackers and forklift operators. The alcohol-inspired fights that break out in market towns on Saturday evenings are predictable symptoms of fury at our incarceration. They are a reminder of the price we pay for our daily submission at the altars of prudence and order - and of the rage that silently accumulates beneath a uniquely law-abiding and compliant surface.

If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee. If the government had told developers that they could have FHA guarantees only if the homes they built were open to all, integrated working-class suburbs would likely have matured with both African Americans and whites sharing the benefits. If state courts had not blessed private discrimination by ordering the eviction of African American homeowners in neighborhoods where association rules and restrictive covenants barred their residence, middle-class African Americans would have been able gradually to integrate previously white communities as they developed the financial means to do so. If churches, universities, and hospitals had faced loss of tax-exempt status for their promotion of restrictive covenants, they most likely would have refrained from such activity. If police had arrested, rather than encouraged, leaders of mob violence when African Americans moved into previously white neighborhoods, racial transitions would have been smoother. If state real estate commissions had denied licenses to brokers who claimed an “ethical” obligation to impose segregation, those brokers might have guided the evolution of interracial neighborhoods. If school boards had not placed schools and drawn attendance boundaries to ensure the separation of black and white pupils, families might not have had to relocate to have access to education for their children. If federal and state highway planners had not used urban interstates to demolish African American neighborhoods and force their residents deeper into urban ghettos, black impoverishment would have lessened, and some displaced families might have accumulated the resources to improve their housing and its location. If government had given African Americans the same labor-market rights that other citizens enjoyed, African American working-class families would not have been trapped in lower-income minority communities, from lack of funds to live elsewhere. If the federal government had not exploited the racial boundaries it had created in metropolitan areas, by spending billions on tax breaks for single-family suburban homeowners, while failing to spend adequate funds on transportation networks that could bring African Americans to job opportunities, the inequality on which segregation feeds would have diminished. If federal programs were not, even to this day, reinforcing racial isolation by disproportionately directing low-income African Americans who receive housing assistance into the segregated neighborhoods that government had previously established, we might see many more inclusive communities. Undoing the effects of de jure segregation will be incomparably difficult. To make a start, we will first have to contemplate what we have collectively done and, on behalf of our government, accept responsibility.

Elon is brilliant. He’s involved in just about everything. He understands everything. If he asks you a question, you learn very quickly not to go give him a gut reaction. He wants answers that get down to the fundamental laws of physics. One thing he understands really well is the physics of the rockets. He understands that like nobody else. The stuff I have seen him do in his head is crazy. He can get in discussions about flying a satellite and whether we can make the right orbit and deliver Dragon at the same time and solve all these equations in real time. It’s amazing to watch the amount of knowledge he has accumulated over the years. I don’t want to be the person who ever has to compete with Elon. You might as well leave the business and find something else fun to do. He will outmaneuver you, outthink you, and out-execute you. One

Watson continued: Elon is brilliant. He’s involved in just about everything. He understands everything. If he asks you a question, you learn very quickly not to go give him a gut reaction. He wants answers that get down to the fundamental laws of physics. One thing he understands really well is the physics of the rockets. He understands that like nobody else. The stuff I have seen him do in his head is crazy. He can get in discussions about flying a satellite and whether we can make the right orbit and deliver Dragon at the same time and solve all these equations in real time. It’s amazing to watch the amount of knowledge he has accumulated over the years. I don’t want to be the person who ever has to compete with Elon. You might as well leave the business and find something else fun to do. He will outmaneuver you, outthink you, and out-execute you.

Watson continued: Elon is brilliant. He’s involved in just about everything. He understands everything. If he asks you a question, you learn very quickly not to go give him a gut reaction. He wants answers that get down to the fundamental laws of physics. One thing he understands really well is the physics of the rockets. He understands that like nobody else. The stuff I have seen him do in his head is crazy. He can get in discussions about flying a satellite and whether we can make the right orbit and deliver Dragon at the same time and solve all these equations in real time. It’s amazing to watch the amount of knowledge he has accumulated over the years. I don’t want to be the person who ever has to compete with Elon. You might as well leave the business and find something else fun to do. He will outmaneuver you, outthink you, and out-execute you. One

You can build a fortune through the aid of laws which are immutable. But, first, you must become familiar with these laws, and learn to USE them. Through repetition, and by approaching the description of these principles from every conceivable angle, the author hopes to reveal to you the secret through which every great fortune has been accumulated. Strange and paradoxical as it may seem, the "secret" is NOT A SECRET. Nature, herself, advertises it in the earth on which we live, the stars, the planets suspended within our view, in the elements above and around us, in every blade of grass, and every form of life within our vision. Nature advertises this "secret" in the terms of biology, in the conversion of a tiny cell, so small that it may be lost on the point of a pin, into the HUMAN BEING now reading this line. The conversion of desire into its physical equivalent is, certainly, no more miraculous!

Be calm! I entreat you to hear me, before you give vent to your hatred on my devoted head. Have I not suffered enough that you seek to increase my misery? Life, although it may only be an accumulation of anguish, is dear to me, and I will defend it. Remember, thou hast made me more powerful than thyself; my height is superior to thine; my joints more supple. But I will not be tempted to set myself in opposition to thee. I am thy creature, and I will be even mild and docile to my natural lord and king, if thou wilt also perform thy part, the which thou owest me. Oh, Frankenstein, be not equitable to every other, and trample upon me alone, to whom thy justice, and even thy clemency and affection, is most due. Remember, that I am thy creature; I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed. Everywhere I see bliss, from which I alone am irrevocably excluded. I was benevolent and good; misery made me a fiend. Make me happy, and I shall again be virtuous." "Begone! I will not hear you. There can be no community between you and me; we are enemies. Begone, or let us try our strength in a fight, in which one must fall." "How can I move thee? Will no entreaties cause thee to turn a favourable eye upon thy creature, who implores thy goodness and compassion? Believe me, Frankenstein: I was benevolent; my soul glowed with love and humanity: but am I not alone, miserably alone? You, my creator, abhor me; what hope can I gather from your fellow-creatures, who owe me nothing? they spurn and hate me. The desert mountains and dreary glaciers are my refuge. I have wandered here many days; the caves of ice, which I only do not fear, are a dwelling to me, and the only one which man does not grudge. These bleak skies I hail, for they are kinder to me than your fellow-beings. If the multitude of mankind knew of my existence, they would do as you do, and arm themselves for my destruction. Shall I not then hate them who abhor me? I will keep no terms with my enemies. I am miserable, and they shall share my wretchedness. Yet it is in your power to recompense me, and deliver them from an evil which it only remains for you to make so great that not only you and your family, but thousands of others, shall be swallowed up in the whirlwinds of its rage. Let your compassion be moved, and do not disdain me. Listen to my tale: when you have heard that, abandon or commiserate me, as you shall judge that I deserve. But hear me. The guilty are allowed, by human laws, bloody as they are, to speak in their own defence before they are condemned. Listen to me, Frankenstein. You accuse me of murder; and yet you would, with a satisfied conscience, destroy your own creature. Oh, praise the eternal justice of man! Yet I ask you not to spare me: listen to me; and then, if you can, and if you will, destroy the work of your hands.

At those moments I saw myself suddenly for what I was: a slave, willing to always do what he wanted, careful not to exaggerate in order not to get him in trouble, not to displease him. I wasted my time cooking for him, washing the dirty clothes he left in the house, listening to all his troubles at the university and in the many responsibilities that he was accumulating, thanks to the aura of good feeling that surrounded him and the small powers of his father-in-law; I always welcomed him joyfully, I wanted him to be happier with me than in the other house, I wanted him to relax, to confide, I felt sorry that he was continuously overwhelmed by obligations; I even wondered if Eleonora might love him more than I did, since she accepted every insult just to feel that he was still hers. But sometimes I couldn’t stand it anymore and I yelled at him, despite the risk that the girls might hear: Who am I for you, tell me why I’m in this city, why I wait for you every night, why I tolerate this situation.

The best solution in our view would be to combine the enactment of a negative income tax with winding down Social Security while living up to present obligations. The way to do that would be: Repeal immediately the payroll tax. Continue to pay all existing beneficiaries under Social Security the amounts that they are entitled to under current law. Give every worker who has already earned coverage a claim to those retirement, disability, and survivors benefits that his tax payments and earnings to date would entitle him to under current law, reduced by the present value of the reduction in his future taxes as a result of the repeal of the payroll tax. The worker could choose to take his benefits in the form of a future annuity or government bonds equal to the present value of the benefits to which he would be entitled. Give every worker who has not yet earned coverage a capital sum (again in the form of bonds) equal to the accumulated value of the taxes that he or his employer has paid on his behalf.

Brunelleschi’s successor as a theorist of linear perspective was another of the towering Renaissance polymaths, Leon Battista Alberti (1404 –1472), who refined many of Brunelleschi’s experiments and extended his discoveries about perspective. An artist, architect, engineer, and writer, Alberti was like Leonardo in many ways: both were illegitimate sons of prosperous fathers, athletic and good-looking, never-married, and fascinated by everything from math to art. One difference is that Alberti’s illegitimacy did not prevent him from being given a classical education. His father helped him get a dispensation from the Church laws barring illegitimate children from taking holy orders or holding ecclesiastical offices, and he studied law at Bologna, was ordained as a priest, and became a writer for the pope. During his early thirties, Alberti wrote his masterpiece analyzing painting and perspective, On Painting, the Italian edition of which was dedicated to Brunelleschi. Alberti had an engineer’s instinct for collaboration and, like Leonardo, was “a lover of friendship” and “open-hearted,” according to the scholar Anthony Grafton. He also honed the skills of courtiership. Interested in every art and technology, he would grill people from all walks of life, from cobblers to university scholars, to learn their secrets. In other words, he was much like Leonardo, except in one respect: Leonardo was not strongly motivated by the goal of furthering human knowledge by openly disseminating and publishing his findings; Alberti, on the other hand, was dedicated to sharing his work, gathering a community of intellectual colleagues who could build on each other’s discoveries, and promoting open discussion and publication as a way to advance the accumulation of learning. A maestro of collaborative practices, he believed, according to Grafton, in “discourse in the public sphere.” When Leonardo was a teenager in Florence, Alberti was in his sixties and spending much of his time in Rome, so it is unlikely they spent time together. Alberti was a major influence nonetheless.

Out in the terraria one lived free, like an animal—one could be an animal, make one’s own life one way or another. Live as naked as you wanted. On the God-damned Earth the accumulated traditions and laws and habits made something that was worse than any body bra; it was one’s mind that was held in place, tied in straitjackets, obliged to be like all the others in their ridiculous boxed habits. Here they were, on the only planetary surface on which you could walk freely, naked to the wind and the sun, and when they had a choice, they sat in boxes and stared at littler boxes, just as if they had no choice—as if they were in a space station—as if the bad old days of the caged centuries had never gone away. They didn’t even look up at the stars at night. Walking among them, she saw that it was so. Indeed if they had been people who were interested in the stars they would not have still been here. There overhead stood Orion at his angle, “the most beautiful object any of us will ever know in the world, spread out on the sky like a true god, in whom it would only be necessary to believe a little.” But no one looked.

Lamarck’s Impact So, how could these "favorable variations" occur? Darwin tried to answer this question from the standpoint of the primitive understanding of science at that time. According to the French biologist Chevalier de Lamarck (1744-1829), who lived before Darwin, living creatures passed on the traits they acquired during their lifetime to the next generation. He asserted that these traits, which accumulated from one generation to another, caused new species to be formed. For instance, he claimed that giraffes evolved from antelopes; as they struggled to eat the leaves of high trees, their necks were extended from generation to generation. Darwin also gave similar examples. In his book The Origin of Species, for instance, he said that some bears going into water to find food transformed themselves into whales over time. However, the laws of inheritance discovered by Gregor Mendel (1822-84) and verified by the science of genetics, which flourished in the twentieth century, utterly demolished the legend that acquired traits were passed on to subsequent generations. Thus, natural selection fell out of favor as an evolutionary mechanism.

If you want to secure Dhyana, let go of your anxieties and failures in the past; let bygones be bygones; cast aside enmity, shame, and trouble, never admit them into your brain; let pass the imagination and anticipation of future hardships and sufferings; let go of all your annoyances, vexations, doubts, melancholies, that impede your speed in the race of the struggle for existence. As the miser sets his heart on worthless dross and accumulates it, so an unenlightened person clings to worthless mental dross and spiritual rubbish, and makes his mind a dust-heap. Some people constantly dwell on the minute details of their unfortunate circumstances, to make themselves more unfortunate than they really are; some go over and over again the symptoms of their disease to think themselves into serious illness; and some actually bring evils on them by having them constantly in view and waiting for them. A man asked Poh Chang (Hyaku-jo): "How shall I learn the Law?" "Eat when you are hungry," replied the teacher; " sleep when you are tired. People do not simply eat at table, but think of hundreds of things; they do not simply sleep in bed, but think of thousands of things."[FN#239]

CUSTOM AND MORALITY. To be moral, correct, and virtuous is to be obedient to an old established law and custom. Whether we submit with difficulty or willingly is immaterial, enough that we do so. He is called "good" who, as if naturally, after long precedent, easily and willingly, therefore, does what is right, according to whatever this may be (as, for instance, taking revenge, if to take revenge be considered as right, as amongst the ancient Greeks). He is called good because he is good "for something"; but as goodwill, pity, consideration, moderation, and such like, have come, with the change in manners, to be looked upon as "good for something”, as useful, the good natured and helpful have, later on, come to be distinguished specially as "good". (In the beginning other and more important kinds of usefulness stood in the foreground.) To be evil is to be "not moral" (immoral), to be immoral is to be in opposition to tradition, however sensible or stupid it may be; injury to the community (the "neighbour" being understood thereby) has, however, been looked upon by the social laws of all different ages as being eminently the actual "immorality” so that now at the word "evil" we immediately think of voluntary injury to one's neighbour. The fundamental antithesis which has taught man the distinction between moral and immoral, between good and evil, is not the "egoistic" and "unegoistic” but the being bound to the tradition, law, and solution thereof. How the tradition has arisen is immaterial, at all events without regard to good and evil or any immanent categorical imperative, but above all for the purpose of preserving a community, a generation, an association, a people; every superstitious custom that has arisen on account of some falsely explained accident, creates a tradition, which it is moral to follow; to separate one's self from it is dangerous, but more dangerous for the community than for the individual (because the Godhead punishes the community for every outrage and every violation of its rights, and the individual only in proportion). Now every tradition grows continually more venerable, the farther off lies its origin, the more this is lost sight of; the generation paid it accumulates from generation to generation, the tradition at last becomes holy and excites awe; and thus in any case the morality of piety is a much older morality than that which requires un egoistic actions.

But as time passes and the evidence continues to accumulate, our hero suddenly changes direction and begins using public-relations jujitsu. He says, “We’re trying to get to the bottom of this.” We. Suddenly, he’s on the side of the law. “We’re trying to get to the bottom of this, so we can get the facts out to the American people.” Nice. The American people. Always try to throw them in; it makes it sound as if you actually care. As the stakes continue to rise, our hero now makes a subtle shift and says, “I’m willing to trust in the fairness of the American people.” Clearly, he’s trying to tell us something: that there may just be a little fire causing all the smoke. But notice he’s still at the I-have-nothing-to-hide stage. But then, slowly, “I’m willing to trust in the fairness of the American people” progresses to “There is no credible evidence,” and before long, we’re hearing the very telling, “No one has proven a thing.” Now, if things are on track in this drama, and the standard linguistic path of the guilty is being followed faithfully, “No one has proven a thing” will precede the stage when our hero begins to employ that particularly annoying technique: Ask-yourself-questions-and-then-answer-them: “Did I show poor judgment?

The specific nature of capitalist commodity production shows itself in the fact that it is not simply a labour process in which products are created by the elements of production M and L. Rather the capitalistic form of commodity production is constructed dualistically – it is simultaneously a labour process for the creation of products and a valorisation process. The elements of production M and L figure not only in their natural form, but at the same time as values c and v respectively. They are used for the production of a sum of values, w, and indeed only on condition that over and above the used up value magnitudes c and v there is a surplus s (that is, s = w - c + v). The capitalist expansion of production, or accumulation of capital, is defined by the fact that the expansion of M relative to L occurs on the basis of the law of value; it takes the specific form of a constantly expanding capital c relative to the sum of wages v, such that both components of capital are necessarily valorised. It follows that the reproduction process can only be continued and expanded further if the advanced, constantly growing capital c + v can secure a profit, s. The problem can then be defined as follows – is a process of this sort possible in the long run?”[68]

The Pirates' most advanced and widely discussed technological innovation is an online system called LiquidFeedback, which allows the party to better understand what its members think about issues of the day. Here is how it works: Any member of the party can register (with the optino of using a pseudonym) with LiquidFeedback and propose that the Pirates should do x. If more than 10 percent of other members find this proposal intriguing, it passes to the next stage, in which party members can vote for or against it. After the proposal has been submitted, and before it has moved to the voting stage, other party members can launch counterproposals on a similar subject or make suggestions about how to improve the original one. What's interesting is that party members can transfer their votes to those they consider more knowledgeable about a given subject; thus, someone recognized as an expert on transportation policy might end up casting ten votes rather than one. To prevent some such experts from accumulating and abusing power, transferred votes can be recalled to their original "ownders." The votes cast in LiquidFeedback are not bniding; they simply inform party officials about the views of the grass roots. Big policy proposals are still discussed and voted upon at the party congress. LiquidFeedback thus aims to provide the intellectual inputs to the Pirates' work; the outputs are still determined by rather conventional means. This all sounds great in theory...but the reality is much grimmer. In one German region, reports Der Spiegel, the Pirates used LiquidFeedback to gather general opinions on only two issues, while only twenty votes were cast in the controversial law on circumcision.

An executive who arrogates to himself the power to ignore the legitimate legislative directives of the Congress or to act free of the check of the judiciary becomes the central threat that the Founders sought to nullify in the Constitution. In the words of James Madison, “The accumulation of all powers, legislative, executive, and judiciary, in the same hands, whether of one, a few, or many, and whether hereditary, self-appointed, or elective, may justly be pronounced the very definition of tyranny.” What would Benjamin Franklin think of President Bush’s assertion that he has the inherent power, even without a declaration of war by the Congress, to launch an invasion of any nation on earth, at any time he chooses, for any reason he wishes, even if that nation poses no imminent threat to the United States? How long would it take James Madison to dispose of our current president’s claim, in Department of Justice legal opinions, that he is largely above the rule of law so long as he is acting in his role as commander in chief? I think it is safe to say that our Founders would be genuinely concerned about these recent developments in American democracy and that they would feel that we, here, are now facing a clear and present danger with the potential to threaten the future of the American experiment. Shouldn’t we be equally concerned, and shouldn’t we ask ourselves how it is that we have come to this point? In the name of security, this administration has attempted to relegate the Congress and the courts to the sidelines and replace our democratic system of checks and balances with an unaccountable executive. And all the while, it has constantly angled for new ways to exploit the sense of crisis for partisan gain and political dominance.

It should be clear by now that whatever Americans say about diversity, it is not a strength. If it were a strength, Americans would practice it spontaneously. It would not require “diversity management” or anti-discrimination laws. Nor would it require constant reminders of how wonderful it is. It takes no exhortations for us to appreciate things that are truly desirable: indoor plumbing, vacations, modern medicine, friendship, or cheaper gasoline. [W]hen they are free to do so, most people avoid diversity. The scientific evidence suggests why: Human beings appear to have deeply-rooted tribal instincts. They seem to prefer to live in homogeneous communities rather than endure the tension and conflict that arise from differences. If the goal of building a diverse society conflicts with some aspect of our nature, it will be very difficult to achieve. As Horace wrote in the Epistles, “Though you drive Nature out with a pitchfork, she will ever find her way back.” Some intellectuals and bohemians profess to enjoy diversity, but they appear to be a minority. Why do we insist that diversity is a strength when it is not? In the 1950s and 1960s, when segregation was being dismantled, many people believed full integration would be achieved within a generation. At that time, there were few Hispanics or Asians but with a population of blacks and whites, the United States could be described as “diverse.” It seemed vastly more forward-looking to think of this as an advantage to be cultivated rather than a weakness to be endured. Our country also seemed to be embarking on a morally superior course. Human history is the history of warfare—between nations, tribes, and religions —and many Americans believed that reconciliation between blacks and whites would lead to a new era of inclusiveness for all peoples of the world. After the immigration reforms of 1965 opened the United States to large numbers of non- Europeans, our country became more diverse than anyone in the 1950s would have imagined. Diversity often led to conflict, but it would have been a repudiation of the civil rights movement to conclude that diversity was a weakness. Americans are proud of their country and do not like to think it may have made a serious mistake. As examples of ethnic and racial tension continued to accumulate, and as the civil rights vision of effortless integration faded, there were strong ideological and even patriotic reasons to downplay or deny what was happening, or at least to hope that exhortations to “celebrate diversity” would turn what was proving to be a problem into an advantage. To criticize diversity raises the intolerable possibility that the United States has been acting on mistaken assumptions for half a century. To talk glowingly about diversity therefore became a form of cheerleading for America. It even became common to say that diversity was our greatest strength—something that would have astonished any American from the colonial era through the 1950s. There is so much emotional capital invested in the civil-rights-era goals of racial equality and harmony that virtually any critique of its assumptions is intolerable. To point out the obvious— that diversity brings conflict—is to question sacred assumptions about the ultimate insignificance of race. Nations are at their most sensitive and irrational where they are weakest. It is precisely because it is so easy to point out the weaknesses of diversity that any attempt to do so must be countered, not by specifying diversity’s strengths—which no one can do—but with accusations of racism.

There is also another political party, who desire, through the influence of legislation and coercion, to level the world. To say the least, it is a species of robbery; to some it may appear an honorable one, but, nevertheless, it is robbery. What right has any private man to take by force the property of another? The laws of all nations would punish such a man as a thief. Would thousands of men engaged in the same business make it more honorable? . . . I shall not, here, enter into the various manners of obtaining wealth; but would merely state, that any unjust acquisition of it ought to be punished by law. Wealth is generally the representation of labour, industry, and talent. If one man is industrious, enterprising, diligent, careful, and saves property, and his children follow in his steps, and accumulate wealth; and another man is careless, prodigal, and lazy, and his children inherit his poverty, I cannot conceive upon what principles of justice, the children of the idle and profligate have a right to put their hands into the pockets of those who are diligent and careful, and rob them of their purse. Let this principle exist, and all energy and enterprise would be crushed. Men would be afraid of again accumulating, lest they should again be robbed. Industry and talent would have no stimulant, and confusion and ruin would inevitably follow. Again, if you took men's property without their consent, the natural consequence would be that they would seek to retake it the first opportunity; and this state of things would only deluge the world in blood. So that let any of these measures be carried out, even according to the most sanguine hopes of the parties, they would not only bring distress upon others, but also upon themselves; certainly they would not bring about the peace of the world.

Yet a much more fundamentally political dimension of the socially constructed nature of capital - nothing less than the specification of a parallel universe with its own natural laws and rules for the physical existence and subsistence of financial capital and its interaction with the other factors of production - has also often been overlooked in contemporary academic literature. Under the current monetary arrangements financial capital is a peculiar creature indeed. Money can be created ex nihilo at the stroke of a pen - or a keyboard - by a specific type of legal person entrusted with the task, not other legal or natural person. With the socially constructed ability to attract compound interest in a world where physical assets rot and break, it does not share the same physical reality with the mere mortal factors of production: even in cases where productive investments which enable the payment of interest in real terms can be identified, the compounding of interest on financial capital is not temporally limited to the period that the relevant physical assets can continue to produce exponential returns in real terms. Rather than representing accumulated wealth that could be "saved" to finance investment, the bulk of money disappears as soon as other factors of production are not willing to pay a tribute to induce its continuing circulation in the form of interest payments. In addition to the inherently political nature of specifications of money have been detached from virtually any substantive connection to the rules or the realities experienced by other factors of production in the physical world that is nonetheless supposed to achieve economic efficiency and a host of other objectives through monetary calculation and monetarily mediated social relationships deserves particular scrutiny.

This, in turn, has given us a “unified theory of aging” that brings the various strands of research into a single, coherent tapestry. Scientists now know what aging is. It is the accumulation of errors at the genetic and cellular level. These errors can build up in various ways. For example, metabolism creates free radicals and oxidation, which damage the delicate molecular machinery of our cells, causing them to age; errors can build up in the form of “junk” molecular debris accumulating inside and outside the cells. The buildup of these genetic errors is a by-product of the second law of thermodynamics: total entropy (that is, chaos) always increases. This is why rusting, rotting, decaying, etc., are universal features of life. The second law is inescapable. Everything, from the flowers in the field to our bodies and even the universe itself, is doomed to wither and die. But there is a small but important loophole in the second law that states total entropy always increases. This means that you can actually reduce entropy in one place and reverse aging, as long as you increase entropy somewhere else. So it’s possible to get younger, at the expense of wreaking havoc elsewhere. (This was alluded to in Oscar Wilde’s famous novel The Picture of Dorian Gray. Mr. Gray was mysteriously eternally young. But his secret was the painting of himself that aged horribly. So the total amount of aging still increased.) The principle of entropy can also be seen by looking behind a refrigerator. Inside the refrigerator, entropy decreases as the temperature drops. But to lower the entropy, you have to have a motor, which increases the heat generated behind the refrigerator, increasing the entropy outside the machine. That is why refrigerators are always hot in the back. As Nobel laureate Richard Feynman once said, “There is nothing in biology yet found that indicates the inevitability of death. This suggests to me that it is not at all inevitable and that it is only a matter of time before biologists discover what it is that is causing us the trouble and that this terrible universal disease or temporariness of the human’s body will be cured.

Liberal anticulture rests on three pillars: first, the wholesale conquest of nature, which consequently makes nature into an independent object requiring salvation by the notional elimination of humanity; second, a new experience of time as a pastless present in which the future is a foreign land; and third, an order that renders place fungible and bereft of definitional meaning. These three cornerstones of human experience—nature, time and place—form the basis of culture, and liberalism’s success is premised upon their uprooting and replacement with facsimiles that bear the same names. The advance of this anticulture takes two primary forms. Anticulture is the consequence of a regime of standardizing law replacing widely observed informal norms that come to be discarded as forms of oppression; and it is the simultaneous consequence of a universal and homogenous market, resulting in a monoculture that, like its agricultural analogue, colonizes and destroys actual cultures rooted in experience, history, and place. These two visages of the liberal anticulture thus free us from other specific people and embedded relationships, replacing custom with abstract and depersonalized law, liberating us from personal obligations and debts, replacing what have come to be perceived as burdens on our individual autonomous freedom with pervasive legal threat and generalized financial indebtedness. In the effort to secure the radical autonomy of individuals, liberal law and the liberal market replace actual culture with an encompassing anticulture. This anticulture is the arena of our liberty—yet increasingly, it is rightly perceived as the locus of our bondage and even a threat to our continued existence. The simultaneous heady joy and gnawing anxieties of a liberated humanity, shorn of the compass of tradition and inheritance that were the hallmarks of embedded culture, are indicators of liberalism’s waxing success and accumulating failure. The paradox is our growing belief that we are thralls to the very sources of our liberation—pervasive legal surveillance and control of people alongside technological control of nature. As the empire of liberty grows, the reality of liberty recedes. The anticulture of liberalism—supposedly the source of our liberation—accelerates liberalism’s success and demise.

Two nights after the Chaworth ball, Gabriel practiced at the billiards table in the private apartments above Jenner's. The luxurious rooms, which had once been occupied by his parents in the earlier days of their marriage, were now reserved for the convenience of the Challon family. Raphael, one of his younger brothers, usually lived at the club, but at the moment was on an overseas trip to America. He'd gone to source and purchase a large quantity of dressed pine timber on behalf of a Challon-owned railway construction company. American pine, for its toughness and elasticity, was used as transom ties for railways, and it was in high demand now that native British timber was in scarce supply. The club wasn't the same without Raphael's carefree presence, but spending time alone here was better than the well-ordered quietness of his terrace at Queen's Gate. Gabriel relished the comfortably masculine atmosphere, spiced with scents of expensive liquor, pipe smoke, oiled Morocco leather upholstery, and the acrid pungency of green baize cloth. The fragrance never failed to remind him of the occasions in his youth when he had accompanied his father to the club. For years, the duke had gone almost weekly to Jenner's to meet with managers and look over the account ledgers. His wife Evie had inherited it from her father, Ivo Jenner, a former professional boxer. The club was an inexhaustible financial engine, its vast profits having enabled the duke to improve his agricultural estates and properties, and accumulate a sprawling empire of investments. Gaming was against the law, of course, but half of Parliament were members of Jenner's, which had made it virtually exempt from prosecution. Visiting Jenner's with his father had been exciting for a sheltered boy. There had always been new things to see and learn, and the men Gabriel had encountered were very different from the respectable servants and tenants on the estate. The patrons and staff at the club had used coarse language and told bawdy jokes, and taught him card tricks and flourishes. Sometimes Gabriel had perched on a tall stool at a circular hazard table to watch high-stakes play, with his father's arm draped casually across his shoulders. Tucked safely against the duke's side, Gabriel had seen men win or lose entire fortunes in a single night, all on the tumble of dice.

I need only, to make them reappear, pronounce the names Balbec, Venice, Florence, within whose syllables had gradually accumulated the longing inspired in me by the places for which they stood. Even in spring, to come upon the name Balbec in a book sufficed to awaken in me the desire for storms at sea and for Norman Gothic; even on a stormy day the name Florence or Venice would awaken the desire for sunshine, for lilies, for the Palace of the Doges and for Santa Maria del Fiore. But if these names thus permanently absorbed the image I had formed of these towns, it was only by transforming that image, by subordinating its reappearance in me to their own special laws; and in consequence of this they made it more beautiful, but at the same time more different from anything that the towns of Normandy or Tuscany could in reality be, and, by increasing the arbitrary delights of my imagination, aggravated the disenchantment that was in store for me when I set out upon my travels. They magnified the idea that I had formed of certain places on the surface of the globe, making them more special and in consequence more real. I did not then represent to myself cities, landscapes, historical monuments, as more or less attractive pictures, cut out here and there of a substance that was common to them all, but looked on each of them as on an unknown thing, different in essence from all the rest, a thing for which my soul thirsted and which it would profit from knowing. How much more individual still was the character they assumed from being designated by names, names that were for themselves alone, proper names such as people have! Words present to us a little picture of things, clear and familiar, like the pictures hung on the walls of schoolrooms to give children an illustration of what is meant by a carpenter's bench, a bird, an anthill, things chosen as typical of everything else of the same sort. But names present to us— of persons, and of towns which they accustom us to regard as individual, as unique, like persons— a confused picture, which draws from them, from the brightness or darkness of their tone, the colour in which it is uniformly painted, like one of those posters, entirely blue or entirely red, in which, on account of the limitations imposed by the process used in their reproduction or by a whim on the designer's part, not only the sky and the sea are blue or red, but the ships and the church and the people in the streets.

This makes a mockery of real science, and its consequences are invariably ridiculous. Quite a few otherwise intelligent men and women take it as an established principle that we can know as true only what can be verified by empirical methods of experimentation and observation. This is, for one thing, a notoriously self-refuting claim, inasmuch as it cannot itself be demonstrated to be true by any application of empirical method. More to the point, though, it is transparent nonsense: most of the things we know to be true, often quite indubitably, do not fall within the realm of what can be tested by empirical methods; they are by their nature episodic, experiential, local, personal, intuitive, or purely logical. The sciences concern certain facts as organized by certain theories, and certain theories as constrained by certain facts; they accumulate evidence and enucleate hypotheses within very strictly limited paradigms; but they do not provide proofs of where reality begins or ends, or of what the dimensions of truth are. They cannot even establish their own working premises—the real existence of the phenomenal world, the power of the human intellect accurately to reflect that reality, the perfect lawfulness of nature, its interpretability, its mathematical regularity, and so forth—and should not seek to do so, but should confine themselves to the truths to which their methods give them access. They should also recognize what the boundaries of the scientific rescript are. There are, in fact, truths of reason that are far surer than even the most amply supported findings of empirical science because such truths are not, as those findings must always be, susceptible of later theoretical revision; and then there are truths of mathematics that are subject to proof in the most proper sense and so are more irrefutable still. And there is no one single discourse of truth as such, no single path to the knowledge of reality, no single method that can exhaustively define what knowledge is, no useful answers whose range has not been limited in advance by the kind of questions that prompted them. The failure to realize this can lead only to delusions of the kind expressed in, for example, G. G. Simpson’s self-parodying assertion that all attempts to define the meaning of life or the nature of humanity made before 1859 are now entirely worthless, or in Peter Atkins’s ebulliently absurd claims that modern science can “deal with every aspect of existence” and that it has in fact “never encountered a barrier.” Not only do sentiments of this sort verge upon the deranged, they are nothing less than violent assaults upon the true dignity of science (which lies entirely in its severely self-limiting rigor).

Question : I FEEL I HAVE SURRENDERED TO SAI BABA, BUT STILL I FEEL THE NECESSITY OF WORKING WITH ANOTHER TEACHER OR GURU. IS THIS POSSIBLE? Osho : The first thing is to remember that the master really does not work. He is there, his presence works, but the presence can work only if you have trust. If you don't have trust, nothing can be done. So really, if you feel you have surrendered to Sai Baba, what is the need to come to me? If the surrender has really happened, then asking for another master is futile. I doubt your surrender, your trust, because when trust has happened nothing more is needed. It is good if you feel an intimate closeness with Sai Baba..But then don't wander here and there, then don't go to anybody else, because this is impossible. If you have surrendered then move to Sai Baba, open yourself to him so that he can work; then don't go seeking here and there. I am ready to help, but for that you will have to be receptive. If you trust me, something becomes possible. You cannot be forced into nirvana, you can only flow into it. There are many who go on wandering from one master to another. The total result may be simply confusion, because each master works in his own way, he has his own methods, and you go on accumulating information. That information is bound to be contradictory. Then you will get confused, you may even go insane. It is better to stick to one master and give your heart totally to him. If then nothing happens, move. But be finished with that master, don't be in an incomplete relationship. First go back to Sai Baba, be finished with him. Either you are transformed, then there is no need to find anyone; or Sai Baba is not your master, it is proved. Then come to me. And the same applies to my own disciples. If you are here with me, be finished with me. Be totally with me, so that either the mutation happens and then there is no need to find anyone or to go anywhere, or you come to realize, "This man is not for me." Then you can leave me totally, then you can move, then somewhere else.... But being here with me halfheartedly and then moving to someone else halfheartedly will not do. Rather, it may be dangerous. You may become so split, so divided, with so many voices in you, that you may become a crowd. Patience is needed. If you are totally devoted to one master the thing is bound to happen. And I would say that even if the master is not true, the thing can happen if you are totally devoted. Even if the master is false the happening is possible if you are totally devoted - because the happening doesn't happen through the master, it happens through total devotion. So even a dead master, or a master who has never been, just the name, will do. The real alchemy, the science of mutation, is within you. The master is at the most just a catalytic agent, nothing more. Go back to your own master and be with him. And don't try to judge him; you have got no way to judge anybody. All that you can do is give your total heart to him. And what have you got to lose? So why be so afraid? You have got nothing to lose, so why be so untrusting? Give yourself totally. Many times it has happened that a disciple was transformed through a master who was not a master at all. And many times the contrary has also happened: the master was true but the disciple was not transformed. The ultimate thing depends on you, not on me. You are the deciding factor. So wherever you go, make it a law: go with your total heart. Otherwise you will move with empty hands everywhere. And the more you move, the more you go to this master and that, the more there will be confusion, suffering, and finally you may decide that there exists no one who can transform you. Or, you may come to conclude that there is nothing like transformation, this is all hocus-pocus. And the reason will only be this - that you were never anywhere with your total heart.

Another basher of free markets, Elizabeth Warren, accumulated a net worth estimated by Forbes to be $12 million through a long career of bashing free markets and passing herself off as a Native American. The latter fraud—Warren is in fact 1/1,024 Native American, which is to say, she is not Native American—made her eligible for affirmative action hiring and promotion at elite universities such as Harvard. She was hired at an inflated salary as Harvard Law’s first “woman of color.

The alcohol-inspired fights that break out in market towns on Saturday evenings are predictable symptoms of fury at our incarceration. They are a reminder of the price we pay for our daily submission at the altars of prudence and order — and of the rage that silently accumulates beneath a uniquely law-abiding and compliant surface.

We are not individually much cleverer than the average animal, a heron or a mole, but the knack of our species lies in our capacity to transmit our accumulated knowledge down the generations. The slowest among us can, in a few hours, pick up ideas that it took a few rare geniuses a lifetime to acquire. Yet what is distinctive is just how selective we are about the topics we deem it possible to educate ourselves in. Our energies are overwhelmingly directed towards material, scientific and technical subjects – and away from psychological and emotional ones. Much anxiety surrounds the question of how good the next generation will be at maths; very little around their abilities at marriage or kindness. We devote inordinate hours to learning about tectonic plates and cloud formations, and relatively few fathoming shame and rage. The assumption is that emotional insight might be either unnecessary or in essence unteachable, lying beyond reason or method, an unreproducible phenomenon best abandoned to individual instinct and intuition. We are left to find our own path around our unfeasibly complicated minds – a move as striking (and as wise) as suggesting that each generation should rediscover the laws of physics by themselves.

Everyone is caught up in a chain of events that long predates the present moment. Our anger often stems from problems in our childhood, from the problems of our parents which stem from their own childhood, on and on. Our anger also has roots in the many interactions with others, the accumulated disappointments and heartaches that we have suffered. An individual will often appear as the instigator of our anger but it is much more complicated, goes far beyond what that individual did to us. If a person explodes with anger at you (and it seems out of proportion to what you did to them), you must remind yourself that it is not exclusively directed at you—do not be so vain. The cause is much larger, goes way back in time, involves dozens of prior hurts, and is actually not worth the bother to understand. Instead of seeing it as a personal grudge, look at the emotional outburst as a disguised power move, an attempt to control or punish you cloaked in the form of hurt feelings and anger.

Essentially, life is a game. There are natural and manmade laws that serve as rules. There is a beginning and an end. There is a game board we play on that we call planet Earth. And there are decisions and moves that we make that determine where and how we move on the board. Of course, we all want to win. Some of us do, and some of us don’t. But that begs the question, how DOES one win? Unlike a normal game, there is no time afterlife for us to bask in and enjoy a victory. And so, if we wish to truly experience winning the game of life, we must frame our definition of how we win accordingly so that we win while the game is still in play. Winning the game of life is not predicated merely by the quantity of material successes that we have accumulated by the end of it. Sure, it is enjoyable and important to acquire things within the game of life, but the accumulation of things like wealth, material excess, fame, or status tends to easily be confused as the ultimate endgame. But they are not. They are just parts of the game. And furthermore. Each win of this kind is generally short-lived. It is just like how winning a board game, video game, or sports game might feel good when it occurs and for a little while after, but the feeling soon fades and you return to your normal state. And so it is important that the state that you return to is a victory in it of itself. In the case of the game of life, not only is the sense of fulfillment from material wins short-lived, but the accumulation of material points does not matter much at the end of it. These points don’t go anywhere with you when you are dead and gone. Instead, it is about how much you enjoyed the game of pursuing the points in the first place. Ironically, you truly win the game of life when you realize and embrace that it IS a game. When you become aware that against all odds, you were somehow rendered into this existence and are now able to play and enjoy the most enthralling, sophisticated, and entertaining game ever to exist. A game that is so complex and uncertain that you can never completely predict what’s going to happen next. A game that is always updating. A game that you can come up with rules for, change existing ones, unlock new levels, and uncover hidden settings. And the quality of your life experience truly maximizes when you realize that you have already won by being able to do any of this.

God hurts when people are starving because of human greed enacted by political leaders. God hurts when people are scapegoated and “othered” by governments and then put into concentration camps, bombed into oblivion, or sanctioned into horrific poverty. God hurts when racism is at the core of lawmaking and law enforcement. God hurts when LGBTQIA people, all of whom are beautiful expressions of divine creativity, are targeted for harassment, violence, and being denied the same rights that heterosexual people are given. God hurts every time a new recruit signs up for the military, because the military is always used to kill other children of God. God hurts when God’s creation is destroyed and pillaged to generate profits with no regard to the sanctity of God’s creation and the life it contains. God hurts when his children forget to love their neighbors as themselves by putting profits over people instead of enacting laws that would protect humanity and foster human thriving, such as universal health care and universal basic income would. God hurts when people accumulate vast wealth, while billions of God’s children struggle to live without basic necessities. God hurts when people like Donald Trump blaspheme saying that only he can prevent Joe Biden from hurting God. God hurts when people of faith defend the actions of and offer support to a man like Donald Trump who brazenly admitted to being a sexual predator, has a multi-decades long history of racism, and whose utter narcissism and lack of empathy has fueled his many cruel policy decisions.

In the nineteenth century the global economy was worth a little more than $1 trillion, in today’s money. That means each year capital needed to find new investments worth about $30 billion – a significant sum. This required a huge effort on the part of capital, including the colonial expansion that characterised the nineteenth century. Today the global economy is worth over $80 trillion, so to maintain an acceptable rate of growth capital needs to find outlets for new investments worth another $2.5 trillion next year. That’s the size of the entire British economy – one of the biggest in the world. Somehow we have to add the equivalent of another British economy next year, on top of what we are already doing, and then add even more than that the following year, and so on. Where can this quantity of growth possibly be found? The pressures become enormous. It’s what is driving the pharmaceutical companies behind the opioid crisis in the United States; the beef companies that are burning down the Amazon; the arms companies that lobby against gun control; the oil companies that bankroll climate denialism; and the retail firms that are invading our lives with ever-more sophisticated advertising techniques to get us to buy things we don’t actually want. These are not ‘bad apples’ – they are obeying the iron law of capital. Over the past 500 years, an entire infrastructure has been created to facilitate the expansion of capital: limited liability, corporate personhood, stock markets, shareholder value rules, fractional reserve banking, credit ratings – we live in a world that’s increasingly organised around the imperatives of accumulation.

When I was very young, my father told me that you must find a way to do admirable things from time to time, so that people will come to you to be friends. I didn't understand it until I was 30 years old and realized the benefits of doing what he said I could do. "Winning respect" is the last thing that can be rushed, and it is absolutely impossible to achieve it on a temporary basis. Because everybody has enough observational skills, and these people can communicate with each other and communicate with each other - the eyes of the masses are clear. Respect can only be earned by accumulation, this is an iron law.