Less Fortunate Quotes

The greater the artist, the greater the doubt. Perfect confidence is granted to the less talented as a consolation prize." [Modernism's Patriarch (Time Magazine, June 10, 1996)]

True compassion does not come from wanting to help out those less fortunate than ourselves but from realizing our kinship with all beings.

I imagined the Augustus Waters analysis of that comment: If I am playing basketball in heaven, does that imply a physical location of a heaven containing physical basketballs? Who makes the basketballs in question? Are there less fortunate souls in heaven who work in a celestial basketball factory so that I can play? Or did an omnipotent God create the basketballs out of the vacuum of space? Is this heaven in some kind of unobservable universe where the laws of physics don't apply, and if so, why in the hell would I be playing basketball when I could be flying or reading or looking at beautiful people or something else I actually enjoy? It's almost as if the way you imagine my dead self says more about you than either the person I was or whatever I am now.

Do not speak of your happiness to one less fortunate than yourself.

A person less fortunate than yourself deserves the best you can give. Because of duty, and honor, and service. You understand those words? You should do your job right, and you should do it well, simply because you can, without looking for notice or reward.

He knew as well as we in our own world do that the road to hell is paved with good intentions--but he also knew that, for human beings, good intentions are sometimes all there are. Angels may be safe from damnation, but human beings are less fortunate things, and for them hell is always close.

I was taught never to take advantage of anybody who was less fortunate than myself, whether he be less fortunate in brains, wealth, or social position; it meant anybody...

God has blessed you richly, so get down on your knees and thank him. Don’t forget the less fortunate or God will personally kick your ass. I’d love to do it for him, but I can’t be everywhere.

I inclined my head slightly, and lowered my shield only long enough to say down the bond: To the dreams that answered. A heartbeat later a sensual caress trailed along my mental shields—a polite request. I let it drop, let him in, and his voice filled my head. To the huntresses who remember to reach back for those less fortunate—and water-wraiths who swim very, very fast.

Speak for those less fortunate than yourself, who will need your help. Speak for the ones who will come after you, looking to you for guidance. Stay true, daughter. One day, you will see it all go up in flames.

Keep all your promises, don't take what doesn't belong to you, and always look after those less fortunate than yourself, and you'll do well in the world.

…she was one of those happily created beings who please without effort, make friends everywhere, and take life so gracefully and easily that less fortunate souls are tempted to believe that such are born under a lucky star.

Man...is a tame or civilized animal; never the less, he requires proper instruction and a fortunate nature, and then of all animals he becomes the most divine and most civilized; but if he be insufficiently or ill- educated he is the most savage of earthly creatures.

I only seem negative to the fortunate. That's because I show the less fortunate that they aren't less fortunate after all.

Charity is no substitute for justice. If we never challenge a social order that allows some to accumulate wealth--even if they decide to help the less fortunate--while others are short-changed, then even acts of kindness end up supporting unjust arrangements. We must never ignore the injustices that make charity necessary, or the inequalities that make it possible.

The love for equals is a human thing--of friend for friend, brother for brother. It is to love what is loving and lovely. The world smiles. The love for the less fortunate is a beautiful thing--the love for those who suffer, for those who are poor, the sick, the failures, the unlovely. This is compassion, and it touches the heart of the world. The love for the more fortunate is a rare thing--to love those who succeed where we fail, to rejoice without envy with those who rejoice, the love of the poor for the rich, of the black man for the white man. The world is always bewildered by its saints. And then there is the love for the enemy--love for the one who does not love you but mocks, threatens, and inflicts pain. The tortured's love for the torturer. This is God's love. It conquers the world.

To the huntress who remembered to reach back for those less fortunate

Ordinary fortune-tellers tell you what you want to happen; witches tell you what’s going to happen whether you want it to or not. Strangely enough, witches tend to be more accurate but less popular.

Nothing touches a work of art so little as words of criticism: they always result in more or less fortunate misunderstandings. Things aren't all so tangible and sayable as people would usually have us believe; most experiences are unsayable, they happen in a space that no word has ever entered, and more unsay able than all other things are works of art, those mysterious existences, whose life endures beside our own small, transitory life.

In the end we all come to be cured of our sentiments. Those whom life does not cure death will. The world is quite ruthless in selecting between the dream and reality, even where we will not. Between the wish and the thing the world lies waiting. I've thought a great deal about my life and my country. I think there is little that can be truly known. My family has been fortunate. Others were less so. As they are often quick to point out.

Some lovers were fortunate enough to grow old together. They’d grown old apart. She did not think him any less handsome. She only wished that she’d been there when the first line on his face had appeared, so that she could have stroked and kissed and cherished it.

What if it becomes less about how we look and more about how much we care? What if it becomes less about how much money we earn and more about how much we share our good fortune? Imagine a world where who we are in our hearts is the ultimate status symbol.

Why, when people are leaving their partners because they're having an affair with someone else, do they think it will seem better to pretend there is no one else involved? Do they think it will be less hurtful for their partners to think they just walked out because they couldn't stand them any more and then had the good fortune to meet some tall Omar Sharif-figure with a gentleman's handbag two weeks afterwards while the ex-partner is spending his evenings bursting into tears at the sight of the toothbrush mug? It's like those people who invent a lie as an excuse rather than the truth, even when the truth is better than the lie.

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.

I conclude therefore that, fortune being changeful and mankind steadfast in their ways, so long as the two are in agreement men are successful, but unsuccessful when they fall out. For my part I consider that it is better to be adventurous than cautious, because fortune is a woman, and if you wish to keep her under it is necessary to beat and ill-use her; and it is seen that she allows herself to be mastered by the adventurous rather than by those who go to work more coldly. She is, therefore, always, woman-like, a lover of young men, because they are less cautious, more violent, and with more audacity command her.

You’re a slave? (Eleni) I was. I’m sorry. I shouldn’t have come here. (Acheron) Take your cloak off and sit, Acheron. You’ve done nothing to apologize for. I admire you all the more for stopping to help us. It’s nothing for a nobleman to do so, yet they seldom bother to help those less fortunate. For a freedman to speak up in defense of another takes great courage and character. What you did is all the more noble and kind, and I would be honored to have you sit at my table with us. (Acheron)

As the brains of colored women expanded, their hearts began to grow. No sooner had the heads of a favored few been filled with knowledge than their hearts yearned to dispense blessings to the less fortunate of their race.

In all your Amours you should prefer old Women to young ones. You call this a Paradox, and demand my Reasons. They are these: 1. Because as they have more Knowledge of the World and their Minds are better stor’d with Observations, their Conversation is more improving and more lastingly agreable. 2. Because when Women cease to be handsome, they study to be good. To maintain their Influence over Men, they supply the Diminution of Beauty by an Augmentation of Utility. They learn to do a 1000 Services small and great, and are the most tender and useful of all Friends when you are sick. Thus they continue amiable. And hence there is hardly such a thing to be found as an old Woman who is not a good Woman. 3. Because there is no hazard of Children, which irregularly produc’d may be attended with much Inconvenience. 4. Because thro’ more Experience, they are more prudent and discreet in conducting an Intrigue to prevent Suspicion. The Commerce with them is therefore safer with regard to your Reputation. And with regard to theirs, if the Affair should happen to be known, considerate People might be rather inclin’d to excuse an old Woman who would kindly take care of a young Man, form his Manners by her good Counsels, and prevent his ruining his Health and Fortune among mercenary Prostitutes. 5. Because in every Animal that walks upright, the Deficiency of the Fluids that fill the Muscles appears first in the highest Part: The Face first grows lank and wrinkled; then the Neck; then the Breast and Arms; the lower Parts continuing to the last as plump as ever: So that covering all above with a Basket, and regarding only what is below the Girdle, it is impossible of two Women to know an old from a young one. And as in the dark all Cats are grey, the Pleasure of corporal Enjoyment with an old Woman is at least equal, and frequently superior, every Knack being by Practice capable of Improvement. 6. Because the Sin is less. The debauching a Virgin may be her Ruin, and make her for Life unhappy. 7. Because the Compunction is less. The having made a young Girl miserable may give you frequent bitter Reflections; none of which can attend the making an old Woman happy. 8thly and Lastly They are so grateful!!

Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, the position of the electron, or the occurrence of one astonishing frigid winter after another. Even electrons, supposedly the paragons of unpredictability, are tame and obsequious little creatures that rush around at the speed of light, going precisely where they are supposed to go. They make faint whistling sounds that when apprehended in varying combinations are as pleasant as the wind flying through a forest, and they do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was is; everything that ever will be is - and so on, in all possible combinations. Though in perceiving it we image that it is in motion, and unfinished, it is quite finished and quite astonishingly beautiful. In the end, or rather, as things really are, any event, no matter how small, is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible; and, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

To preserve openness of heart and calmness of mind, nurture these attitudes: Kindness to those who are happy Compassion for those who are less fortunate Honor for those who embody noble qualities Equanimity to those whose actions oppose your values

Robin was disposed to feel desperately sorry for anyone with a less fortunate love life than her own – if desperate pity could describe the exquisite pleasure she actually felt at the thought of her own comparative paradise.

The responsibility of our time is nothing less than a revolution. A revolution that would be peaceful if we are wise enough; humane if we care enough; successful if we are fortunate enough. But a revolution will come whether we will it or not. We can affect it's character, we cannot alter it's inevitability.

It is for this reason that rationality is of supreme importance to the well-being of the human species...even more, in those less fortunate times in which it is despised and rejected as the vain dream of men who lack the virility to kill where they cannot agree.

Seriously, our nation is never going to be on the same page on issues like gun control, welfare, the economy, the environment, etc. I doubt we'll ever come to terms on tastes great or less filling and hybrids versus Hummers, and there will always be Yankees fans and Red Sox fans, and never the 'twain shall meet. Fortunately, all it takes for us to be of one mind is some buttercream frosting.

My experience has been that the time to test a true gentleman is to observe him when he is in contact with individuals of a race that is less fortunate than his own.

I was taught that the world had a lot of problems; that I could struggle and change them; that intellectual and material gifts brought the privilege and responsibility of sharing with others less fortunate; and that service is the rent each of us pays for living -- the very purpose of life and not something you do in your spare time or after you have reached your personal goals.

Being tough isn’t in and of itself a bad thing. Looking back on it, though, I can see I was too used to being strong, and never tried to understand those who were weak. I was too used to being fortunate, and didn’t try to understand those less fortunate. Too used to being healthy, and didn’t try to understand the pain of those who weren’t. Whenever I saw a person in trouble, somebody paralyzed by events, I decided it was entirely his fault––he just wasn’t trying hard enough. People who complained were just plain lazy. My outlook on life was unshakable, and practical, but lacked any human warmth. And not a single person around me pointed this out.’” - Miu

I mean supposing we—the self-satisfied, successful members of society—are responsible for the injustice visited upon the heads of our less fortunate “brothers-in­Christ” because of our shameful indifference to it. We see misery all around us and we do not care. We do nothing to prevent it. Are we not then, in part at least, responsible for it? Have you ever thought of that?

Nevertheless, that our freewill may not be altogether extinguished, I think it may be true that fortune is the ruler of half our actions, but that she allows the other half or a little less to be governed by us.

Not only are the poorest people the most generous but they don't expect anything in return, least of all recognition from others by means of showing off or posting a humble brag like so many from average society do and you can identify these people through the abundance of photos they post, literally with their hands in the air, showing off what they've done for the "less fortunate." I guess they missed the part where God said to be humble and to do good works in private.

I believe there are only one or two people in the world with whom one can have a true connection. When you've been fortunate enough to marry one of those people, you are reluctant to settle for less. One can have lovers, those are easily found, but true love rarely strikes twice.

Hers was that common insularity of mind that makes human creatures believe that their color, creed, and politics are best and right and that other human creatures scattered over the world are less fortunately placed than they.

Why'd you give him all that stuff after he tried to rob me?" "Because he was less fortunate than us, Natty. And Daddy always said that we have to be mindful of those who are less fortunate." "But Daddy killed people, didn't he?" "Yes," I admitted. "Daddy was complex.

We’re never so outraged as when a cabbie drives past us or the woman in the elevator clutches her purse, not so much because we’re bothered by the fact that such indignities are what less fortunate coloreds have to put up with every single day of their lives—although that’s what we tell ourselves—but because we’re wearing a Brooks Brothers suit and speak impeccable English and yet have somehow been mistaken for an ordinary nigger.

The less you indulge yourself now, the more you can indulge yourself in the future, when you have made your fortune.

In proportion as we endeavor to live according to the guidance of reason, shall we strive as much as possible to depend less on hope, to liberate ourselves from fear, to rule fortune, and to direct our actions by the sure counsels of reason.

I certainly believe this: that it is better to be impetuous than cautious, because Fortune is a woman, and if you want to keep her under it is necessary to beat her and force her down. It is clear that she more often allows herself to be won over by impetuous men than by those who proceed coldly. And so, like a woman, Fortune is always the friend of young men, for they are less cautious, more ferocious, and command her with more audacity.

Whatever it is you are really desiring, give it away. If it's companionship, give it to someone else, and just listen to them and be there. If it's money, give it to someone who is less fortunate. If it's encouragement, give it to others. If it's friendship, become the best friend you can be to others. If it's time, serve others with your time. You will be amazed to see how much more of everything you have when you are willing to freely give.

Interestingly, do you know who is the most difficult person to love? It is easy to love friends and not too difficult to love those less fortunate than ourselves. It certainly isn't easy loving enemies, but sometimes the person most difficult to love is the one who is MORE fortunate than we are. The one who receives the promotion we deserved. The one who gets the recognition we desired, the honor we sought or the affections of the lover we had hoped to win. It is easy to resent those who seem to be more fortunate – those who “get all the breaks.

When Zeno received news of a shipwreck and heard that all his luggage had been sunk he said, "Fortune bids me to be a less encumbered philosopher.

For Hercules, the choice was between vice and virtue, the easy way and the hard way, the well-trod path and the road less traveled. We all face this choice.

I'd heard people say that as a traveler, you have to be careful not to get attached. Now that I'd felt it, I'd say that's garbage. If you are lucky enough to find people worth getting attached to, attach yourself with nothing less than all of your heart. Because if you find a companion to walk a stretch of the road with you, a person whose warmth and kindness makes your journey feel much brighter, you have no other choice - you are among the very, very fortunate.

Our view of reality is like a map with which to negotiate the terrain of life. If the map is true and accurate, we will generally know where we are, and if we have decided where we want to go, we will generally know how to get there. If the map is false and inaccurate, we generally will be lost. While this is obvious, it is something that most people to a greater or lesser degree choose to ignore. They ignore it because our route to reality is not easy. First of all, we are not born with maps; we have to make them, and the making requires effort. The more effort we make to appreciate and perceive reality, the larger and more accurate our maps will be. But many do not want to make this effort. Some stop making it by the end of adolescence. Their maps are small and sketchy, their views of the world narrow and misleading. By the end of middle age most people have given up the effort. They feel certain that their maps are complete and their Weltanschauung is correct (indeed, even sacrosanct), and they are no longer interested in new information. It is as if they are tired. Only a relative and fortunate few continue until the moment of death exploring the mystery of reality, ever enlarging and refining and redefining their understanding of the world and what is true.

Seeing myself or my church or my denomination as "the blessing" — like so many mission trips to help "those less fortunate than ourselves" — can easily descend into a blend of  benevolence and paternalism. We can start to see the "poor" as supporting characters in a big story about how noble, selfless, and helpful we are.

When you serve a less fortunate person in any way, material or spiritual, you are not doing him a favour. In fact, he who receives your help does you a favour by accepting what you give, and thereby helps you to evolve and move closer to the Divine, Blissful Being who in reality is within you and in the hearts of all beings.

Her experience had been of a kind to teach her, rightly or wrongly, that the doubtful honor of a brief transit through a sorry world hardly called for effusiveness, even when the path was suddenly irradiated at some half-way point by daybeams rich as hers. But her strong sense that neither she nor any human being deserved less than was given, did not blind her to the fact that there were others receiving less who had deserved much more. And in being forced to class herself among the fortunate she did not cease to wonder at the persistence of the unforeseen, when the one to whom such unbroken tranquility had been accorded in the adult stage was she whose youth had seemed to teach that happiness was but the occasional episode in a general drama of pain.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

The trouble with good fortune is that we tend to equate it with personal goodness, so that if things are going well for us and less well for others, it’s assumed they must have done something to have brought that misfortune on themselves while we must have worked harder to avoid it. We speak of ourselves as being blessed, but what can that mean except that others are not blessed, and that God has picked out a few of us to love more? It is our responsibility to care for one another, to create fairness in the face of unfairness and find equality where none may have existed in the past.

the average number of legs in any human population is slightly less than two. So most people actually do have “more legs than average.

She was stunning, but fortunately, as a hardened and experienced detective, I was impervious to this. More or less.

Something difficult for you isn’t less difficult because other people have different problems.

Fortunately, as human history has shown, it is not unusual for good to come of evil, less is said about the evil that can come out of good

There is a sign on the gate of this [BYU] campus that reads: 'Enter to learn; go forth to serve.' I invite you, every one of you, to make that your motto. Mediocrity will never do. You are capable of something better. Give it your very best. You will never again have such an opportunity. Pray about it. Work at it. Make it happen. Drink in the great knowledge here to be obtained from this dedicated faculty. Qualify yourselves for the work of the world that lies ahead. It will largely compensate you in terms of what it thinks you are worth. Walk the high road of charity, respect, and love for others and particularly those who are less fortunate.

The goodness of a person is normally judged based upon how they act towards those whom they consider to be less fortunate than themselves. This has become the standard for measuring the goodness of a person. But this is erroneous. It is in fact very easy to be good to those whom you consider to be less fortunate than yourself. You know what's difficult? Being good to those you envy! That is what's difficult to do! People believe themselves to practice equality because they are good to those who are lesser than they are, but this is not equality if they do not show the same amount of goodness to the people who happen to be more than they are. I always look at how a person treats those who are more than they are, and that is how I determine the goodness in a person. Because the other option is just too easy. The other option comes with all benefit and no loss.

The New Dimension is peaceful, and all work here just as they do on Earth. It’s a place where learning, knowledge and wisdom are essential to that work. It is not corrupt like the Earth Plane, and there they are free from all of the corruption that exists on Earth today. We created this New Dimension for growing and learning, as we did Earth. Minds here are advanced, as the knowledge that was acquired on Earth is now attuned to the minds of New Dimension souls. It is a slow process for all souls’ minds to learn and absorb knowledge and wisdom. Love is the answer for all kinds of souls to advance in the Universe. Through love, knowledge and wisdom are well earned. Critical thinking, the Earth Plane has gotten off track, forgetting or ignoring this most important key to progress. We all here in the Universe is working so hard with Earth souls to remind them that their purpose on Earth is to advance. First, they must love themselves if they are going to love all of those around them, if they are going to love other souls, if they are going to help less fortunate souls with love and kindness. All of this is part of Earth lessons they must learn. Once this is understood, we will attain peace of soul and mind… Progress is all that matters in the Universe!

Months later, Michaela's mother would spread a star chart before us and explain to me that the slowing had shifted everyone's astrological signs. Fortunes had changed. Personalities had rearranged. The unlucky had turned lucky. The lucky had turned less so. Our fates, so long ago written in the stars, had been rewritten in a day.

We may be comfortably living in our apartments or houses. We may not be getting affected by hunger during this time of despair. But there are so many people out there who may not have eaten a proper meal in the last few days. The turmoil caused by the COVID 19 pandemic is playing havoc in the lives of millions of people from all around the world. We are all in this together. We all can do our bit. Let's feed the hungry and help the less fortunate among us. Together we can make this world a better place.

I certainly think that it is better to be impetuous than cautious, for fortune is a woman, and it is necessary, if you wish to master her, to conquer her by force; and it can be seen that she let's herself be overcome by these rather than by those who proceed coldly. And therefore, like a woman, she is a friend to the young, because they are less cautious, fiercer, and master her with greater audacity

All the greatest blessings are a source of anxiety, and at no time should fortune be less trusted than when it is best; to maintain prosperity there is need of other prosperity, and in behalf of the prayers that have turned out well we must make still other prayers. For everything that comes to us from chance is unstable, and the higher it rises, the more liable it is to fall. Moreover, what is doomed to perish brings pleasure to no one; very wretched, therefore, and not merely short, must the life of those be who work hard to gain what they must work harder to keep. By great toil they attain what they wish, and with anxiety hold what they have attained; meanwhile they take no account of time that will never more return.

God doesn't care about drinking beer. All those rules were made up by people trying to prevent you from doing something really wrong. Drunks make stupid decisions. If you don't drink, there’s less chance of doing something stupid.

Europe, he says, is frightened that an influx of foreigners will erode European values. But what values will there to be uphold if we abandon our duty to protect those less fortunate than ourselves? Wat incentive do we give to refugees to maintain the fabric of our society if that fabric is so ragged in the first place? "If Europe is not able to show a better way of life to them, then they will think that their morality is better than ours." "They need to face some higher standards of morality, " he says. "If not, they will set their own." [Quoting Serbian priest Tibor Varga]

Imagine a society’s discovering a vaccine against a deadly disease that has been ravaging its people and continues to ravage people in neighboring societies, where the cause of the disease is incorrectly attributed to improper diet. What would be the judgment on such a society if it withheld its vaccine on the grounds that it would be ethnocentric to try to instruct members of another culture that their medical ideas are incorrect, and to induce them to adopt the effective treatment? If one accepts that one has the good fortune to be in possession of the true religion and thereby has access to the most valuable possible rewards, is one not similarly obligated to spread this blessing to those less fortunate?

-Desiderata- Go placidly amid the noise and haste, and remember what peace there may be in silence. As far as possible without surrender be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even the dull and the ignorant; they too have their story. Avoid loud and aggressive persons, they are vexations to the spirit. If you compare yourself with others, you may become vain and bitter; for always there will be greater and lesser persons than yourself. Enjoy your achievements as well as your plans. Keep interested in your own career, however humble; it is a real possession in the changing fortunes of time. Exercise caution in your business affairs; for the world is full of trickery. But let this not blind you to what virtue there is; many persons strive for high ideals; and everywhere life is full of heroism. Be yourself. Especially, do not feign affection. Neither be cynical about love; for in the face of all aridity and disenchantment it is as perennial as the grass. Take kindly the counsel of the years, gracefully surrendering the things of youth. Nurture strength of spirit to shield you in sudden misfortune. But do not distress yourself with dark imaginings. Many fears are born of fatigue and loneliness. Beyond a wholesome discipline, be gentle with yourself. You are a child of the universe, no less than the trees and the stars; you have a right to be here. And whether or not it is clear to you, no doubt the universe is unfolding as it should. Therefore be at peace with God, whatever you conceive Him to be, and whatever your labors and aspirations, in the noisy confusion of life keep peace with your soul. With all its sham, drudgery, and broken dreams, it is still a beautiful world. Be cheerful. Strive to be happy.

He said that those who have endured some misfortune will always be set apart but that it is just that misfortune which is their gift and which is their strength and that they must make their way back into the common enterprise of man for without they do so it cannot go forward and they themselves will wither in bitterness. He said these things to me with great earnestness and great gentleness and in the light from the portal I could see that he was crying and I knew that it was my soul he wept for. I had never been esteemed in this way. To have a man place himself in such a position. I did not know what to say. That night I thought long and not without despair about what must become of me. I wanted very much to be a person of value and I had to ask myself how this could be possible if there were not something like a soul or like a spirit that is in the life of a person and which could endure any misfortune or disfigurement and yet be no less for it. If one were to be a person of value that value could not be a condition subject to the hazards of fortune. It had to be a quality that could not change. No matter what. Long before morning I knew that what I was seeking to discover was a thing I’d always known. That all courage was a form of constancy. That it was always himself that the coward abandoned first. After this all other betrayals came easily. I knew that courage came with less struggle for some than for others but I believed that anyone who desired it could have it. That the desire was the thing itself. The thing itself. I could think of nothing else of which that was true.

It is natural to want to employ your friends when you find yourself in times of need. The world is a harsh place, and your friends soften the harshness. Besides, you know them. Why depend on a stranger when you have a friend at hand? Men are more ready to repay an injury than a benefit, because gratitude is a burden and revenge a pleasure. TACITUS, c. A.D. 55-120 The problem is that you often do not know your friends as well as you imagine. Friends often agree on things in order to avoid an argument. They cover up their unpleasant qualities so as to not offend each other. They laugh extra hard at each other’s jokes. Since honesty rarely strengthens friendship, you may never know how a friend truly feels. Friends will say that they love your poetry, adore your music, envy your taste in clothes—maybe they mean it, often they do not. When you decide to hire a friend, you gradually discover the qualities he or she has kept hidden. Strangely enough, it is your act of kindness that unbalances everything. People want to feel they deserve their good fortune. The receipt of a favor can become oppressive: It means you have been chosen because you are a friend, not necessarily because you are deserving. There is almost a touch of condescension in the act of hiring friends that secretly afflicts them. The injury will come out slowly: A little more honesty, flashes of resentment and envy here and there, and before you know it your friendship fades. The more favors and gifts you supply to revive the friendship, the less gratitude you receive. Ingratitude has a long and deep history. It has demonstrated its powers for so many centuries, that it is truly amazing that people continue to underestimate them. Better to be wary. If you never expect gratitude from a friend, you will be pleasantly surprised when they do prove grateful. The problem with using or hiring friends is that it will inevitably limit your power. The friend is rarely the one who is most able to help you; and in the end, skill and competence are far more important than friendly feelings.

Imagine if all the car makers in the world were to sit down together to design one extremely simple, embellishment-free, functional car that was made from the most environmentally-sustainable materials, how cheap to buy and humanity-and-Earth-considerate that vehicle would be. And imagine all the money that would be saved by not having different car makers duplicating their efforts, competing and trying to out-sell each other, and overall how much time that would liberate for all those people involved in the car industry to help those less fortunate and suffering in the world. Likewise, imagine when each house is no longer designed to make an individualised, ego-reinforcing, status-symbol statement for its owners and all houses are constructed in a functionally satisfactory, simple way, how much energy, labour, time and expense will be freed up to care for the wellbeing of the less fortunate and the planet.

From: mavenger@gmail.com To: jworthington90@yahoo.com Subject: You, Me, Becca Arrington's House, Your Penis, Etc. Dear Mr. Worthington, 1.$200 in cash should be provided to each of the 12 people whose bikes your collegues destroyed via Chevy Tahoe. This shouldn't be a problem, given your magnificent wealth. 2.This graffiti situation in the girls' bathroom has to stop. 3.Water guns? With pee? Really? Grow up. 4.You should treat your fellow students with respect, particularly those less socially fortunate than you. 5.You should probably instruct members of your clan to behave in similarly considerate ways. "I realize that it will be very difficult to accomplish some of these task. But then again, It will also be very difficult not to share the attached photograph with the world.

Never having experienced inequality, therefore, the majority of straight white men will be absolutely oblivious to their own advantages – not because they must necessarily be insensitive, sexist, racist, homophobic or unaware of the principles of equality; but because they have been told, over and over again, that there is no inequality left for them – or anyone else – to experience – and everything they have experienced up to that point will only have proved them right. Let the impact of that sink in for a moment. By teaching children and teenagers that equality already exists, we are actively blinding the group that most benefits from inequality – straight white men – to the prospect that it doesn’t. Privilege to them feels indistinguishable from equality, because they’ve been raised to believe that this is how the world behaves for everyone. And because the majority of our popular culture is straight-white-male-dominated, stories that should be windows into empathy for other, less privileged experiences have instead become mirrors, reflecting back at them the one thing they already know: that their lives both are important and free from discrimination. And this hurts men. It hurts them by making them unconsciously perpetrate biases they’ve been actively taught to despise. It hurts them by making them complicit in the distress of others. It hurts them by shoehorning them into a restrictive definition masculinity from which any and all deviation is harshly punished. It hurts them by saying they will always be inferior parents and caregivers, that they must always be active and aggressive even when they long for passivity and quietude, that they must enjoy certain things like sports and beer and cars or else be deemed morally suspect. It hurts them through a process of indoctrination so subtle and pervasive that they never even knew it was happening , and when you’ve been raised to hate inequality, discovering that you’ve actually been its primary beneficiary is horrifying – like learning that the family fortune comes from blood money. Blog post 4/12/2012: Why Teaching Equality Hurts Men

Haven't you realized that pleasure, which is indeed certainly the one and only reason for the two sexes to come together, is nevertheless not enough to establish a relationship between them? And that though this pleasure is preceded by desire which draws people together, it is however followed by aversion which pushes them apart? It's a law of nature which only love can change. Can we feel love whenever we want? Yet love is always needed, which would be a dreadfully tiresome thing if it hadn't fortunately been realized that it's enough for just one of the partners to feel it, thereby halving the problem, and without even incurring any great loss; in fact, one party is happy to love, the other to please, which is actually a bit less exciting but which can be combined with the pleasure of deceiving and that evens things out, so everyone's happy.

I detest love lyrics. I think one of the causes of bad mental health in the United States is that people have been raised on 'love lyrics'. You're a young kid and you hear all those 'love lyrics', right? Your parents aren't telling you the truth about love, and you can't really learn about it in school. You're getting the bulk of your 'behaviour norms' mapped out for you in the lyrics to some dumb fucking love song. It's a subconscious training that creates desire for an imaginary situation which will never exist for you. People who buy into that mythology go through life feeling that they got cheated out of something. What I think is very cynical about some rock and roll songs -- especially today -- is the way they say: "Let's make love." What the fuck kind of wussy says shit like that in the real world? You ought to be able to say "Let's go fuck", or at least "Let's go fill-in-the-blank" -- but you gotta say "Let's make love" in order to get on the radio. This creates a semantic corruption, by changing the context in which the word 'love' is used in the song. When they get into drooling about love as a 'romantic concept' -- especially in the lyrics of sensitive singer/songwriter types -- that's another shove in the direction of bad mental health. Fortunately, lyrics over the last five or six years have gotten to be less and less important, with 'art rock groups' and new wavers specializing in 'nonjudgemental' or 'purposely inconsequential' lyrics. People have stopped listening to the lyrics -- they are now only 'pitched mouth noises'.

All fortunes in the world, good or bad, are limited. Just like this cup of water, there's only so much. Once you've drunk your fill, there'll be no more left for others. If one receives more, another must receive less. Throughout the ages, all conflicts are born from the fact that there are many in this world, but only one cup of water, and there is a good reason to justify giving it to any of them. You want to change fate? It's difficult but not impossible. But if you change that child's life, someone else's life will also be changed, and more grudges will be created. Once upon a time, you said to just give another cup of water, just like how today you wanted to choose a third path. Your intention is to expand the source - a beautiful thought. But I must tell you, it's basically impossible.

Can anyone capable of genuinely appreciating Mozart and Mizoguchi possibly say that he is not, in that respect, immeasurably better off than someone whose cultural horizon is limited to bingo and The Black and White Minstrel Show? The assimilation will not necessarily make him a better person (a common, and obviously fallacious, assumption), but it will open to him possibilities that are closed to his less fortunate fellow humans. If that is what is meant by an "élite," then I for one shall not willingly sacrifice my membership of it in the name of some perverse and destructive egalitarianism: to put it succinctly, nothing is ever going to come between me and The Magic Flute. It is not, however, an elite from which I would wish anyone to feel excluded: on the contrary, I would like to share my advantages with as many others as possible. That is why I am a teacher.

There are seven incarnations (and six correlates) necessary to becoming an Artist: 1. Explorer (Courage) 2. Surveyor (Vision) 3. Miner (Strength) 4. Refiner (Patience) 5. Designer (Intelligence) 6. Maker (Experience) 7. Artist. First, you must leave the safety of your home and go into the dangers of the world, whether to an actual territory or some unexamined aspect of the psyche. This is what is meant by 'Explorer.' Next, you must have the vision to recognize your destination once you arrive there. Note that a destination may sometimes also be the journey. This is what is meant by 'Surveyor.' Third, you must be strong enough to dig up the facts, follow veins of history, unearth telling details. This is what is meant by 'Miner.' Fourth, you must have the patience to winnow and process your material into something rare. This may take months or even years. And this is what is meant by 'Refiner.' Fifth, you must use your intellect to conceive of your material as something meaning more than its origins. This is what is meant by 'Designer.' Six, you must fashion a work independent of everything that has gone before it including yourself. This is accomplished though experience and is what is meant by 'Maker.' At this stage, the work is acceptable. You will be fortunate to have progressed so far. It is unlikely, however, that you will go any farther. Most do not. But let us assume you are exceptional. Let us assume you are rare. What then does it mean to reach the final incarnation? Only this: at every stage, from 1 thru 6, you will risk more, see more, gather more, process more, fashion more, consider more, love more, suffer more, imagine more and in the end know why less means more and leave what doesn't and keep what implies and create what matters. This is what is meant by 'Artist.

For why do the successful owe anything to the less-advantaged members of society? The answer to this question depends on recognizing that, for all our striving, we are not self-made and self-sufficient; finding ourselves in a society that prizes our talents is our good fortune, not our due. A lively sense of the contingency of our lot can inspire a certain humility: "There, but for the grace of God, or the accident of birth, or the mystery of fate, go I." Such humility is the beginning of the way back from the harsh ethic of success that drives us apart. It points beyond the tyranny of merit toward a less rancorous, more generous public life.

Desire for goodness, Mister Reese, leads to earnestness. Earnestness in turn leads to sanctimonious self-righteousness, which breeds intolerance, upon which harsh judgment quickly follows, yielding dire punishment, inflicting general terror and paranoia, eventually culminating in revolt, leading to chaos, then dissolution, and thus, the end of civilisation.” He slowly turned, looked down upon Emancipor. “And we are creatures dependent upon civilisation. It is the only environment in which we can thrive.” Emancipor frowned. “The desire for goodness leads to the end of civilisation?” “Precisely, Mister Reese.” “But if the principal aim is to achieve good living and health among the populace, what is the harm in that?” Bauchelain sighed. “Very well, I shall try again. Good living and health, as you say, yielding well-being. But well-being is a contextual notion, a relative notion. Perceived benefits are measured by way of contrast. In any case, the result is smugness, and from that an overwhelming desire to deliver conformity among those perceived as less pure, less fortunate—the unenlightened, if you will. But conformity leads to ennui, and then indifference. From indifference, Mister Reese, dissolution follows as a natural course, and with it, once again, the end of civilisation.

More than 2,000 books are dedicated to how Warren Buffett built his fortune. Many of them are wonderful. But few pay enough attention to the simplest fact: Buffett’s fortune isn’t due to just being a good investor, but being a good investor since he was literally a child. As I write this Warren Buffett’s net worth is $84.5 billion. Of that, $84.2 billion was accumulated after his 50th birthday. $81.5 billion came after he qualified for Social Security, in his mid-60s. Warren Buffett is a phenomenal investor. But you miss a key point if you attach all of his success to investing acumen. The real key to his success is that he’s been a phenomenal investor for three quarters of a century. Had he started investing in his 30s and retired in his 60s, few people would have ever heard of him. Consider a little thought experiment. Buffett began serious investing when he was 10 years old. By the time he was 30 he had a net worth of $1 million, or $9.3 million adjusted for inflation.16 What if he was a more normal person, spending his teens and 20s exploring the world and finding his passion, and by age 30 his net worth was, say, $25,000? And let’s say he still went on to earn the extraordinary annual investment returns he’s been able to generate (22% annually), but quit investing and retired at age 60 to play golf and spend time with his grandkids. What would a rough estimate of his net worth be today? Not $84.5 billion. $11.9 million. 99.9% less than his actual net worth. Effectively all of Warren Buffett’s financial success can be tied to the financial base he built in his pubescent years and the longevity he maintained in his geriatric years. His skill is investing, but his secret is time. That’s how compounding works. Think of this another way. Buffett is the richest investor of all time. But he’s not actually the greatest—at least not when measured by average annual returns.

They, they, they. That was the problem with people like Joyce. They talked about the richness of their multicultural heritage and it sounded real good, until you noticed that they avoided black people. It wasn't a matter of conscious choice, necessarily, just a matter of gravitational pull, the way integration always worked, a one-way street. The minority assimilated into the dominant culture, not the other way around. Only white culture could be neutral and objective. Only white culture could be nonracial, willing to adopt the occasional exotic into its ranks. Only white culture had individuals. And we, the half-breeds and the college-degreed, take a survey of the situation and think to ourselves, Why should we get lumped in with the losers if we don't want to? We become only so grateful to lose ourselves in the crowd, America's happy, faceless marketplace; and we're never so outraged as when a cabbie drives past us or the woman in the elevator clutches her purse, not so much because we're bothered by the fact that such indignities are what less fortunate coloreds have to put up with every single day of their lives-- although that's what we tell ourselves-- but because we're wearing a Brooks Brothers suit and speak impeccable English and yet have somehow been mistaken for an ordinary nigger. Don't know who I am? I'm an individual!

Fortunately, I knew the cardinal rule of getting on with one’s fellow cooks. It applies in any kitchen and can be summed up in two short words: bust ass. Restaurant kitchens are the ultimate levelers. When you’re slammed and orders are starting to back up, you could care less about the color of the hands of the cook who is working next to you, as long as they are moving fast and effectively. Personal life, sexual preferences, accent, addictions, criminal record—none of them matter. Conversely, if he isn’t holding up his end, he could be your blood brother and you’d fire him in a second. That I had been chef at the “French White House” didn’t mean anything to these HoJo line chefs.

Here is a key insight for any startup: You may think yourself a puny midget among giants when you stride out into a marketplace, and suddenly confront such a giant via litigation or direct competition. But the reality is that larger companies often have much more to fear from you than you from them. For starters, their will to fight is less than yours. Their employees are mercenaries who don’t deeply care, and suffer from the diffuse responsibility and weak emotional investment of a larger organization. What’s an existential struggle to you is merely one more set of tasks to a tuned-out engineer bored of his own product, or another legal hassle to an already overworked legal counsel thinking more about her next stock-vesting date than your suit. Also, large companies have valuable public brands they must delicately preserve, and which can be assailed by even small companies such as yours, particularly in a tight-knit, appearances-conscious ecosystem like that of Silicon Valley. America still loves an underdog, and you’ll be surprised at how many allies come out of the woodwork when some obnoxious incumbent is challenged by a scrappy startup with a convincing story. So long as you maintain unit cohesion and a shared sense of purpose, and have the basic rudiments of living, you will outlast, outfight, and out-rage any company that sets out to destroy you. Men with nothing to lose will stop at nothing to win.

The child was left alone to die in the hallway. Here, in the dawn, was mortality itself. In the city were places to fall from which one could never emerge -- dark dreams and slow death, the death of children, suffering without grace or redemption, ultimate and eternal loss. The memory of the child stayed with Peter. But that was not to be the end of it, for reality went around in a twisting ring. Even the irredeemable would be redeemed, and there was a balance for everything. There had to be. The old man said, "Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, or the position of the electron. Even electrons, supposedly the paragons of unpredictability, do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was, is. Everything that ever will be, is. In all possible combinations. Though we imagine that it is in motion and unfinished, it is quite finished and quite astonishingly beautiful. So any event is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible. And, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

Owing to the shape of a bell curve, the education system is geared to the mean. Unfortunately, that kind of education is virtually calculated to bore and alienate gifted minds. But instead of making exceptions where it would do the most good, the educational bureaucracy often prefers not to be bothered. In my case, for example, much of the schooling to which I was subjected was probably worse than nothing. It consisted not of real education, but of repetition and oppressive socialization (entirely superfluous given the dose of oppression I was getting away from school). Had I been left alone, preferably with access to a good library and a minimal amount of high-quality instruction, I would at least have been free to learn without useless distractions and gratuitous indoctrination. But alas, no such luck. Let’s try to break the problem down a bit. The education system […] is committed to a warm and fuzzy but scientifically counterfactual form of egalitarianism which attributes all intellectual differences to environmental factors rather than biology, implying that the so-called 'gifted' are just pampered brats who, unless their parents can afford private schooling, should atone for their undeserved good fortune by staying behind and enriching the classroom environments of less privileged students. This approach may appear admirable, but its effects on our educational and intellectual standards, and all that depends on them, have already proven to be overwhelmingly negative. This clearly betrays an ulterior motive, suggesting that it has more to do with social engineering than education. There is an obvious difference between saying that poor students have all of the human dignity and basic rights of better students, and saying that there are no inherent educationally and socially relevant differences among students. The first statement makes sense, while the second does not. The gifted population accounts for a very large part of the world’s intellectual resources. As such, they can obviously be put to better use than smoothing the ruffled feathers of average or below-average students and their parents by decorating classroom environments which prevent the gifted from learning at their natural pace. The higher we go on the scale of intellectual brilliance – and we’re not necessarily talking just about IQ – the less support is offered by the education system, yet the more likely are conceptual syntheses and grand intellectual achievements of the kind seldom produced by any group of markedly less intelligent people. In some cases, the education system is discouraging or blocking such achievements, and thus cheating humanity of their benefits.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

Be patient till the last. Romans, countrymen, and lovers! hear me for my cause, and be silent, that you may hear: believe me for mine honour, and have respect to mine honour, that you may believe: censure me in your wisdom, and awake your senses, that you may the better judge. If there be any in this assembly, any dear friend of Caesar's, to him I say, that Brutus' love to Caesar was no less than his. If then that friend demand why Brutus rose against Caesar, this is my answer: --Not that I loved Caesar less, but that I loved Rome more. Had you rather Caesar were living and die all slaves, than that Caesar were dead, to live all free men? As Caesar loved me, I weep for him; as he was fortunate, I rejoice at it; as he was valiant, I honour him: but, as he was ambitious, I slew him. There is tears for his love; joy for his fortune; honour for his valour; and death for his ambition. Who is here so base that would be a bondman? If any, speak; for him have I offended. Who is here so rude that would not be a Roman? If any, speak; for him have I offended. Who is here so vile that will not love his country? If any, speak; for him have I offended. I pause for a reply.

A definite pessimist believes the future can be known, but since it will be bleak, he must prepare for it. Perhaps surprisingly, China is probably the most definitely pessimistic place in the world today. When Americans see the Chinese economy grow ferociously fast (10% per year since 2000), we imagine a confident country mastering its future. But that’s because Americans are still optimists, and we project our optimism onto China. From China’s viewpoint, economic growth cannot come fast enough. Every other country is afraid that China is going to take over the world; China is the only country afraid that it won’t. China can grow so fast only because its starting base is so low. The easiest way for China to grow is to relentlessly copy what has already worked in the West. And that’s exactly what it’s doing: executing definite plans by burning ever more coal to build ever more factories and skyscrapers. But with a huge population pushing resource prices higher, there’s no way Chinese living standards can ever actually catch up to those of the richest countries, and the Chinese know it. This is why the Chinese leadership is obsessed with the way in which things threaten to get worse. Every senior Chinese leader experienced famine as a child, so when the Politburo looks to the future, disaster is not an abstraction. The Chinese public, too, knows that winter is coming. Outsiders are fascinated by the great fortunes being made inside China, but they pay less attention to the wealthy Chinese trying hard to get their money out of the country. Poorer Chinese just save everything they can and hope it will be enough. Every class of people in China takes the future deadly seriously.

Error regarding life necessary to life. - Every belief in the value and dignity of life rests on false thinking; it is possible only through the fact that empathy with the universal life and suffering of mankind is very feebly developed in the individual. Even those rarer men who think beyond themselves at all have an eye, not for this universal life, but for fenced-off portions of it. If one knows how to keep the exceptions principally in view, I mean the greatly gifted and pure of soul, takes their production for the goal of world-evolution and rejoices in the effects they in turn produce, one may believe in the value of life, because the one is overlooking all other men: thinking falsely, that is to say. And likewise if, though one does keep in view all mankind, one accords validity only to one species of drives, the less egoistical, and justifies them in face of all the others, then again one can hope for something of mankind as a whole and to this extent believe in the value of life: thus, in this case too, through falsity of thinking. Whichever of these attitudes one adopts, however, one is by adopting in an exception among men. The great majority endure life without complaining overmuch; they believe in the value of existence, but they do so precisely because each of them exists for himself alone, refusing to step out of himself as those exceptions do: everything outside themselves they notice not at all or at most as a dim shadow. Thus for the ordinary, everyday man the value of life rests solely on the fact that regards himself more highly than he does the world. The great lack of imagination from which he suffers means he is unable to feel his way into other beings and thus he participates as little as possible in their fortunes and sufferings. He, on the other hand, who really could participate in them would have to despair of the value of life; if he succeeded in encompassing and feeling within himself the total consciousness of mankind he would collapse with a curse on existence - for mankind has as a whole no goal, and the individual man when he regards its total course cannot derive from it any support or comfort, but must be reduced to despair. If in all he does he has before him the ultimate goallessness of man, his actions acquire in his own eyes the character of useless squandering. But to feel thus squandered, not merely as an individual fruits but as humanity as a whole, in the way we behold the individual fruits of nature squandered, is a feeling beyond all other feelings. - But who is capable of such a feeling? Certainly only a poet: and poets always know how to console themselves.

But if you will not take this Counsel, and persist in thinking a Commerce with the Sex inevitable, then I repeat my former Advice, that in all your Amours you should prefer old Women to young ones. You call this a Paradox, and demand my Reasons. They are these: 1. Because as they have more Knowledge of the World and their Minds are better stor'd with Observations, their Conversation is more improving and more lastingly agreable. 2. Because when Women cease to be handsome, they study to be good. To maintain their Influence over Men, they supply the Diminution of Beauty by an Augmentation of Utility. They learn to do a 1000 Services small and great, and are the most tender and useful of all Friends when you are sick. Thus they continue amiable. And hence there is hardly such a thing to be found as an old Woman who is not a good Woman. 3. Because there is no hazard of Children, which irregularly produc'd may be attended with much Inconvenience. 4. Because thro' more Experience, they are more prudent and discreet in conducting an Intrigue to prevent Suspicion. The Commerce with them is therefore safer with regard to your Reputation. And with regard to theirs, if the Affair should happen to be known, considerate People might be rather inclin'd to excuse an old Woman who would kindly take care of a young Man, form his Manners by her good Counsels, and prevent his ruining his Health and Fortune among mercenary Prostitutes. 5. Because in every Animal that walks upright, the Deficiency of the Fluids that fill the Muscles appears first in the highest Part: The Face first grows lank and wrinkled; then the Neck; then the Breast and Arms; the lower Parts continuing to the last as plump as ever: So that covering all above with a Basket, and regarding2 only what is below the Girdle, it is impossible of two Women to know an old from a young one. And as in the dark all Cats are grey, the Pleasure of corporal Enjoyment with an old Woman is at least equal, and frequently superior, every Knack being by Practice capable of Improvement. 6. Because the Sin is less. The debauching a Virgin may be her Ruin, and make her for Life unhappy. 7. Because the Compunction is less. The having made a young Girl miserable may give you frequent bitter Reflections; none of which can attend the making an old Woman happy. 8thly and Lastly They are so grateful!! Thus much for my Paradox. But still I advise you to marry directly; being sincerely Your affectionate Friend.

One of my greatest fears is family decline.There’s an old Chinese saying that “prosperity can never last for three generations.” I’ll bet that if someone with empirical skills conducted a longitudinal survey about intergenerational performance, they’d find a remarkably common pattern among Chinese immigrants fortunate enough to have come to the United States as graduate students or skilled workers over the last fifty years. The pattern would go something like this: • The immigrant generation (like my parents) is the hardest-working. Many will have started off in the United States almost penniless, but they will work nonstop until they become successful engineers, scientists, doctors, academics, or businesspeople. As parents, they will be extremely strict and rabidly thrifty. (“Don’t throw out those leftovers! Why are you using so much dishwasher liquid?You don’t need a beauty salon—I can cut your hair even nicer.”) They will invest in real estate. They will not drink much. Everything they do and earn will go toward their children’s education and future. • The next generation (mine), the first to be born in America, will typically be high-achieving. They will usually play the piano and/or violin.They will attend an Ivy League or Top Ten university. They will tend to be professionals—lawyers, doctors, bankers, television anchors—and surpass their parents in income, but that’s partly because they started off with more money and because their parents invested so much in them. They will be less frugal than their parents. They will enjoy cocktails. If they are female, they will often marry a white person. Whether male or female, they will not be as strict with their children as their parents were with them. • The next generation (Sophia and Lulu’s) is the one I spend nights lying awake worrying about. Because of the hard work of their parents and grandparents, this generation will be born into the great comforts of the upper middle class. Even as children they will own many hardcover books (an almost criminal luxury from the point of view of immigrant parents). They will have wealthy friends who get paid for B-pluses.They may or may not attend private schools, but in either case they will expect expensive, brand-name clothes. Finally and most problematically, they will feel that they have individual rights guaranteed by the U.S. Constitution and therefore be much more likely to disobey their parents and ignore career advice. In short, all factors point to this generation

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

Jay showed up after school with a bouquet of flowers and an armful of DVDs, although Violet couldn’t have cared less about either . . . he was all she wanted. She couldn’t help the electric thrill of excitement she felt when he came strolling in, grinning at her foolishly as if he hadn’t seen her in weeks rather than hours. He scooped her up from the couch and dropped her onto his lap as he sat down where she had been just a moment before. He was careful to arrange her ankle on a neatly stacked pile of pillows beside him. He stubbornly refused to hide his affection for her, and if Violet hadn’t known better she would have sword that he was going out of his way to make her self-conscious in her own home. Fortunately her parents were giving them some space for the time being, and they were left by themselves most of the time. “Did you miss me?” he asked arrogantly as he gently brushed his lips over hers, not bothering to wait for an answer. She smiled while she kissed him back, loving the topsy-turvy feeling that her stomach always got when he was so close to her. She wound her arms around his neck, forgetting that she was in the middle of the family room and not hidden away in the privacy of her bedroom. He pulled away from her, suddenly serious. “You know, we didn’t get much time alone yesterday. And I didn’t get a chance to tell you . . .” Violet was mesmerized by the thick timbre of his deep voice. She barely heard his words but rather concentrated on the fluid masculinity of his tone. “I feel like I’ve waited too long to finally have you, and then yesterday . . . when . . .” He stopped, seemingly at a loss, and he tried another approach. His hand stroked her cheek, igniting a response from deep within her. “I can’t imagine living without you,” he said, tenderly kissing her forehead, his warm breath fanning her brow. He paused thoughtfully for a moment before speaking again. “I love you, Violet. More than I ever could have imagined. And I don’t want to lose you . . . I can’t lose you.” It was her turn to look arrogant as she glanced up at him. “I know,” she stated smugly, shrugging her shoulder. He shoved her playfully but held on to her tightly so that she never really went anywhere. “What do you mean, ‘I know’? What kind of response is that?” His righteous indignation bordered on comical. He pulled her down into his arms so that his face was directly above hers. “Say it!” he commanded. She shook her head, pretending not to understand him. “What? What do you want me to say?” But then she giggled and ruined her baffled façade. He teased her with his mouth, leaning down to kiss her and then pulling away before his lips ever reached hers. He nuzzled her neck tantalizingly, only to stop once she responded. She wrapped her arms around his neck, trying to pull him closer, frustrated by his mocking ambush of her senses. “Sat it,” he whispered, his breath warm against her neck. She groaned, wanting him to put her out of her misery. “I love you too,” she rasped as she clung to him. “I love you so much . . .” His mouth moved to cover hers in an exhausting kiss that left them both breathless and craving more than they could have. Violet collapsed into his arms, gathering her wits and hoping that no one walking in on them anytime soon.

In 1994, Friedman wrote a memo marked “Very Confidential” to Raymond, Mortimer, and Richard Sackler. The market for cancer pain was significant, Friedman pointed out: four million prescriptions a year. In fact, there were three-quarters of a million prescriptions just for MS Contin. “We believe that the FDA will restrict our initial launch of OxyContin to the Cancer pain market,” Friedman wrote. But what if, over time, the drug extended beyond that? There was a much greater market for other types of pain: back pain, neck pain, arthritis, fibromyalgia. According to the wrestler turned pain doctor John Bonica, one in three Americans was suffering from untreated chronic pain. If that was even somewhat true, it represented an enormous untapped market. What if you could figure out a way to market this new drug, OxyContin, to all those patients? The plan would have to remain secret for the time being, but in his memo to the Sacklers, Friedman confirmed that the intention was “to expand the use of OxyContin beyond Cancer patients to chronic non-malignant pain.” This was a hugely audacious scheme. In the 1940s, Arthur Sackler had watched the introduction of Thorazine. It was a “major” tranquilizer that worked wonders on patients who were psychotic. But the way the Sackler family made its first great fortune was with Arthur’s involvement in marketing the “minor” tranquilizers Librium and Valium. Thorazine was perceived as a heavy-duty solution for a heavy-duty problem, but the market for the drug was naturally limited to people suffering from severe enough conditions to warrant a major tranquilizer. The beauty of the minor tranquilizers was that they were for everyone. The reason those drugs were such a success was that they were pills that you could pop to relieve an extraordinary range of common psychological and emotional ailments. Now Arthur’s brothers and his nephew Richard would make the same pivot with a painkiller: they had enjoyed great success with MS Contin, but it was perceived as a heavy-duty drug for cancer. And cancer was a limited market. If you could figure out a way to market OxyContin not just for cancer but for any sort of pain, the profits would be astronomical. It was “imperative,” Friedman told the Sacklers, “that we establish a literature” to support this kind of positioning. They would suggest OxyContin for “the broadest range of use.” Still, they faced one significant hurdle. Oxycodone is roughly twice as potent as morphine, and as a consequence OxyContin would be a much stronger drug than MS Contin. American doctors still tended to take great care in administering strong opioids because of long-established concerns about the addictiveness of these drugs. For years, proponents of MS Contin had argued that in an end-of-life situation, when someone is in a mortal fight with cancer, it was a bit silly to worry about the patient’s getting hooked on morphine. But if Purdue wanted to market a powerful opioid like OxyContin for less acute, more persistent types of pain, one challenge would be the perception, among physicians, that opioids could be very addictive. If OxyContin was going to achieve its full commercial potential, the Sacklers and Purdue would have to undo that perception.