Marketplace Ins Quotes

Breathing in, I’m aware of the painful feeling in me. Breathing out, I’m aware of the painful feeling in me.” This is an art. We have to learn it, because most of us don’t like to be with our pain. We’re afraid of being overwhelmed by the pain, so we always seek to run away from it. There’s loneliness, fear, anger, and despair in us. Mostly we try to cover it up by consuming. There are those of us who go and look for something to eat. Others turn on the television. In fact, many people do both at the same time. And even if the TV program isn’t interesting at all, we don’t have the courage to turn it off, because if we turn it off, we have to go back to ourselves and encounter the pain inside. The marketplace provides us with many items to help us in our effort to avoid the suffering inside.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunch-backed makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed form kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries' vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers, heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters' sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etiolated lacquerers; mottle-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men's wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of Last Chrysanthemum, where a puddle from last night's rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

Were I to go down into the market-place, armed with the powers of witchcraft, and take a peasant by the shoulders and whisper to him, 'In your lifetime, have you known peace?' wait for his answer, shake his shoulders and transform him into his father, and ask him the same question, and transform him in his turn to his father, I would never hear the word 'Yes,' if I carried my questioning of the dead back for a thousand years. I would always hear, 'No, there was fear, there were our enemies without, our rulers within, there was prison, there was torture, there was violent death.

Consumer culture is best supported by markets made up of sexual clones, men who want objects and women who want to be objects, and the object desired ever-changing, disposable, and dictated by the market. The beautiful object of consumer pornography has a built-in obsolescence, to ensure that as few men as possible will form a bond with one woman for years or for a lifetime, and to ensure that women's dissatisfaction with themselves will grow rather than diminish over time. Emotionally unstable relationships, high divorce rates, and a large population cast out into the sexual marketplace are good for business in a consumer economy. Beauty pornography is intent on making modern sex brutal and boring and only as deep as a mirror's mercury, anti-erotic for both men and women.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

Buddha used to say to his disciples: Take each step watchfully. He used to say: Watch your breath. And that is one of the most significant practices for watching because the breath is there, continuously available for twenty-four hours a day wherever you are. The birds may be singing one day, they may not be singing some other day, but breathing is always there. Sitting, walking, lying down, it is always there. Go on watching the breath coming in, the breath going out. Not that watching the breath is the point, the point is learning how to watch. Go to the river and watch the river. Sit in the marketplace and watch people passing by. Watch anything, just remember that you are a watcher. Don’t become judgmental, don’t be a judge. Once you start judging you have forgotten that you are a watcher, you have become involved, you have taken sides, you have chosen: “I am in favor of this thought and I am against that thought.” Once you choose, you become identified. Watchfulness is the method of destroying all identification. Hence Gurdjieff called his process the process of nonidentification. It is the same, his word is different. Don’t identify yourself with anything, and slowly one learns the ultimate art of watchfulness. That’s what meditation is all about. Through meditation one discovers one’s own light. That light you can call your soul, your self, your God, whatever word you choose—or you can remain just silent, because it has no name. It is a nameless experience, tremendously beautiful, ecstatic, utterly silent, but it gives you the taste of eternity, of timelessness, of something beyond death.

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.

there was a sort of embarrassment about storytelling that struck home powerfully about one hundred years ago, at the beginning of modernism. We see a similar reaction in painting and in music. It's a preoccupation suddenly with the surface rather than the depth. So you get, for example, Picasso and Braque making all kinds of experiments with the actual surface of the painting. That becomes the interesting thing, much more interesting than the thing depicted, which is just an old newspaper, a glass of wine, something like that. In music, the Second Viennese School becomes very interested in what happens when the surface, the diatonic structure of the keys breaks down, and we look at the notes themselves in a sort of tone row, instead of concentrating on things like tunes, which are sort of further in, if you like. That happened, of course, in literature, too, with such great works as James Joyce's Ulysses, which is all about, really, how it's told. Not so much about what happens, which is a pretty banal event in a banal man's life. It's about how it's told. The surface suddenly became passionately interesting to artists in every field about a hundred years ago. In the field of literature, story retreated. The books we talked about just now, Middlemarch, Bleak House, Vanity Fair -- their authors were the great storytellers as well as the great artists. After modernism, things changed. Indeed, modernism sometimes seems to me like an equivalent of the Fall. Remember, the first thing Adam and Eve did when they ate the fruit was to discover that they had no clothes on. They were embarrassed. Embarrassment was the first consequence of the Fall. And embarrassment was the first literary consequence of this modernist discovery of the surface. "Am I telling a story? Oh my God, this is terrible. I must stop telling a story and focus on the minute gradations of consciousness as they filter through somebody's..." So there was a great split that took place. Story retreated, as it were, into genre fiction-into crime fiction, into science fiction, into romantic fiction-whereas the high-art literary people went another way. Children's books held onto the story, because children are rarely interested in surfaces in that sort of way. They're interested in what-happened and what-happened next. I found it a great discipline, when I was writing The Golden Compass and other books, to think that there were some children in the audience. I put it like that because I don't say I write for children. I find it hard to understand how some writers can say with great confidence, "Oh, I write for fourth grade children" or "I write for boys of 12 or 13." How do they know? I don't know. I would rather consider myself in the rather romantic position of the old storyteller in the marketplace: you sit down on your little bit of carpet with your hat upturned in front of you, and you start to tell a story. Your interest really is not in excluding people and saying to some of them, "No, you can't come, because it's just for so-and-so." My interest as a storyteller is to have as big an audience as possible. That will include children, I hope, and it will include adults, I hope. If dogs and horses want to stop and listen, they're welcome as well.

Indian cricket, and the youngsters themselves, are dealing with issues inconceivable a few summers ago. Riches and all the attendant temptations are thrown at them before they have started shaving regularly. It's not their fault. It's no one's fault. That is the marketplace. Inevitably, though, it can distract attention from the long struggle towards mastery. Cricket does not give itself away; it expects players to apply themselves, to think and study and seek. It plays tricks, too, pretends that sixes and slower balls and the other shortcuts matter. Cricket sets traps, flatters players and calls them kings when they are barely princes.

But I can stop on any corner at the intersection of two busy streets, and before me are thousands of lives headed in all four directions, uptown downtown east and west, on foot, on bikes, on in-line skates, in buses, strollers, cars, trucks, with the subway rumble underneath my feet... and how can I not know I am momentarily part of the most spectacular phenomenon in the unnatural world? ...The city may begin from a marketplace, a trading post, the confluence of waters, but it secretly depends on the human need to walk among strangers.

Thus Marx begins his attack on the liberal concept of freedom. The freedom of the market is not freedom at all. It is a fetishistic illusion. Under capitalism, individuals surrender to the discipline of abstract forces (such as the hidden hand of the market made much of by Adam Smith) that effectively govern their relations and choices. I can make something beautiful and take it to market, but if I don’t manage to exchange it then it has no value. Furthermore, I won’t have enough money to buy commodities to live. Market forces, which none of us individually control, regulate us. And part of what Marx wants to do in Capital is talk about this regulatory power that occurs even “in the midst of the accidental and ever-fluctuating exchange relations between the products.” Supply and demand fluctuations generate price fluctuations around some norm but cannot explain why a pair of shoes on average trades for four shirts. Within all the confusions of the marketplace, “the labour-time socially necessary to produce [commodities] asserts itself as a regulative law of nature. In the same way, the law of gravity asserts itself when a person’s house collapses on top of him” (168). This parallel between gravity and value is interesting: both are relations and not things, and both have to be conceptualized as immaterial but objective.

Ed Lim’s daughter, Monique, was a junior now, but as she’d grown up, he and his wife had noted with dismay that there were no dolls that looked like her. At ten, Monique had begun poring over a mail-order doll catalog as if it were a book–expensive dolls, with n ames and stories and historical outfits, absurdly detailed and even more absurdly expensive. ‘Jenny Cohen has this one,’ she’d told them, her finger tracing the outline of a blond doll that did indeed resemble Jenny Cohen: sweet faced with heavy bangs, slightly stocky. 'And they just made a new one with red hair. Her mom’s getting it for her sister Sarah for Hannukkah.’ Sarah Cohen had flaming red hair, the color of a penny in the summer sun. But there was no doll with black hair, let alone a face that looked anything like Monique’s. Ed Lim had gone to four different toy stores searching for a Chinese doll; he would have bought it for his daughter, whatever the price, but no such thing existed. He’d gone so far as to write to Mattel, asking them if there was a Chinese Barbie doll, and they’d replied that yes, they offered 'Oriental Barbie’ and sent him a pamphlet. He had looked at that pamphlet for a long time, at the Barbie’s strange mishmash of a costume, all red and gold satin and like nothing he’d ever seen on a Chinese or Japanese or Korean woman, at her waist-length black hair and slanted eyes. I am from Hong Kong, the pamphlet ran. It is in the Orient, or Far East. Throughout the Orient, people shop at outdoor marketplaces where goods such as fish, vegetables, silk, and spices are openly displayed. The year before, he and his wife and Monique had gone on a trip to Hong Kong, which struck him, mostly, as a pincushion of gleaming skyscrapers. In a giant, glassed-in shopping mall, he’d bought a dove-gray cashmere sweater that he wore under his suit jacket on chilly days. Come visit the Orient. I know you will find it exotic and interesting. In the end he’d thrown the pamphlet away. He’d heard, from friends with younger children, that the expensive doll line now had one Asian doll for sale – and a few black ones, too – but he’d never seen it. Monique was seventeen now, and had long outgrown dolls.

What never fails to astonish at Skara Brae is the sophistication. These were the dwellings of Neolithic people, but the houses had locking doors, a system of drainage and even, it seems, elemental plumbing with slots in the walls to sluice away wastes. The interiors were capacious. The walls, still standing, were up to ten feet high, so they afforded plenty of headroom, and the floors were paved. Each house has built-in stone dressers, storage alcoves, boxed enclosures presumed to be beds, water tanks, and damp courses that would have kept the interiors snug and dry. The houses are all of one size and built to the same plan, suggesting a kind of genial commune rather than a conventional tribal hierarchy. Covered passageways ran between the houses and led to a paved open area—dubbed “the marketplace” by early archaeologists—where tasks could be done in a social setting.

Women are often convinced by many different social norms, expectations, and incentives to live within constraints that similarly placed (in terms of race, class, culture, and time period) men need not consider. This sort of internally constrained vision, whether it is because of false consciousness, shame, stereotype, or trauma, is the kind of violation of their positive freedom that should most concern feminists. Capitalism, by providing an option outside kin and traditional community norms for independence and social power, can allow women the wherewithal to escape these constraints. Even if a particular woman does not choose to work outside the home or compete in the marketplace as an entrepreneur, the fact that women have this option under capitalism increases the freedom of all women. Enlarging the set of things that women are seen as capable of can reduce the sense that women have that they are inferior, and this can increase their confidence in a wider set of social circumstances. It puts the lie to the idea that women are incapable, and helps women to stand up to ill-treatment and violence.

It’s difficult to overstate the enormity of this problem—it affects every organization, independent of the industry we operate in, the size of our organization, whether we are profit or non-profit. Now more than ever, how technology work is managed and performed predicts whether our organizations will win in the marketplace, or even survive.

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,

To make matters worse, the culture is a minefield of distraction. Over-stimulated at every turn, we find that our ideas of the good life often organize around fruitless gratifications and (in)convenient fictions fed to us by corporate dream weavers, preying on the uncentered consumer to further their own ends. Hooked in and worn down, we fall dead asleep on the bed of the marketplace, unknowingly inviting it to creep into our dreamscapes and organize our thinking. There are enemies of the sacred everywhere. Of course, the outer influences are only the tip of the soulberg. We wouldn’t be so easily manipulated by the marketplace if we were at peace with ourselves inside. We worry so much about our future only because we are living in the pain of the past. If you have one foot in the past and one foot in the future, you are pissing on the present.

It is possible to know all there is to know about a subject—medicine, for example—but if you don’t have M.D. at the end of your name, few will listen. The M.D. is what I term a “credibility indicator.” The so-called expert with the most credibility indicators, whether acronyms or affiliations, is often the most successful in the marketplace, even if other candidates have more in-depth knowledge. This is a matter of superior positioning, not deception.

My cousin lifted the latch, and my nephew came in, nodding a greeting at me. ‘I came back from a Self-Criticism Meeting in the market-place. The cow farmer got denounced by the butcher.’ ‘What for?’ ‘Who cares? Any crap will do! Truth is, the butcher owed him money. This is a handy way to wipe clean the slate. That’s nothing, though. Three villages down the Valley a tinker got his knob cut off, just because his grandfather served with the Kuomintang against the Japanese.

Political parties and tendencies always have differed, and always will differ, chiefly in the relative importance they give to economic and social phenomena, in how they approach them and how to explain them, and in their opinions on the best way to organize economic life. There is absolutely nothing wrong with that. But that is as far as it goes. Right-wing dogmatism, with its sour-faced intolerance and fanatical faith in general precepts, bothers me as much as left-wing prejudices, illusions, and utopias….By the way, it is a great mistake to think that the marketplace and morality are mutually exclusive. Precisely the opposite is true; the marketplace can work only if it has its own morality-a morality generally enshrined in laws, regulations, traditions, experiences, customs-in the rules of the game, to put it simply. No game can be played without rules. (It is no coincidence that many ancient religious books come with a moral codex and something like a set of regulations for commerce.)

Shifting customer needs are common in today's marketplace. Businesses must be adaptive and responsive to change while delivering an exceptional customer experience to be competitive. Traditional development and delivery frameworks such as waterfall are often ineffective. In contrast, Scrum is a value-driven agile approach which incorporates adjustments based on regular and repeated customer and stakeholder feedback. And Scrum’s built-in rapid response to change leads to substantial benefits such as fast time-to-market, higher satisfaction, and continuous improvement—which supports innovation and drives competitive advantage.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike-topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunchbacked makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed from kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries’ vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers; heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters’ sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etoliated lacquerers; mottled-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men’s wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of the Last Chrysanthemum, where a puddle from last night’s rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

Most people remember COINTELPRO from the days of the Black Panthers, Yippies, and other revolutionary groups who threatened our government during the civil rights movement and the Vietnam war. Sensing that these groups might incite American citizens into radical action, the FBI sent in agents to agitate members of these various groups, often pitting them against each other through various forms of subterfuge, such as blackmail. It appears that the CIA, FBI, and NSA are now sending their goons into the metaphysical marketplace, making sure that people who think they are aspiring to higher and positively transformative things are, in reality, only becoming more self-indulgent, disconnected, and confused. The biggest influx of these agents occurred during the blossoming of the "human potential" movement in the early '70s, through such institutions as Esalen. Legions of people threw away their protest banners and followed their bliss during a time when directly addressing the socio-political problems of the day was imperative. Since then, the emphasis on personal development - and more recently, the You Create Your Own Reality movement - a significant segment of the population has been brainwashed into disdaining all socio-political issues. For what better way to disempower people than to have them focus on their personal evolution at the expense of their families, communities, and the countries they live in?

The Equator runs close to the Rongai Valley, and, even at so high an altitude as this we hunted in, the belly of the earth was hot as live ash under our feet. Except for an occasional gust of fretful wind that flattened the high, corn-like grass, nothing uttered — nothing in the valley stirred. The chirrup-like drone of grasshoppers was dead, birds left the sky unmarked. the sun reigned and there were no aspirants to his place. We stopped by the red salt-lick that cropped out of the ground in the path of our trail. I did not remember a time when the salt-lick was as deserted as this. Always before it had been crowded with grantii, impala, kongoni, eland, water-buck, and a dozen kinds of smaller animals. But it was empty today. It was like a marketplace whose flow and bustle of life you had witnessed ninety-nine times, but, on your hundredth visit, was vacant and still without even an urchin to tell you why. I put my hand on Arab Maina’s arm. ‘What are you thinking, Maina? Why is there no game today?’ ‘Be quiet, Lakweit, and do not move.’ I dropped the butt of my spear on the earth and watched the two Murani stand still as trees, their nostrils distended, their ears alert to all things. Arab Kosky’s hand was tight on his spear like the claw of an eagle clasping a branch. ‘It is an odd sign,’ murmured Arab Maina, ‘when the salt-lick is without company!’ I had forgotten Buller, but the dog had not forgotten us. He had not forgotten that, with all the knowledge of the two Murani, he still knew better about such things. He thrust his body roughly between Arab Maina and myself, holding his black wet nose close to the ground. And the hairs along his spine stiffened. His hackles rose and he trembled. We might have spoken, but we didn’t. In his way Buller was more eloquent. Without a sound, he said, as clearly as it could be said — ‘Lion.

Mafiosi, for Franchetti, were entrepreneurs in violence, specialists who had developed what today would be called the most sophisticated business model in the marketplace. Under the leadership of their bosses, mafia bands ‘invested’ violence in various commercial spheres in order to extort protection money and guarantee monopolies. This was what he called the violence industry. As Franchetti wrote, [in the violence industry] the mafia boss . . . acts as capitalist, impresario and manager. He unifies the management of the crimes committed . . . he regulates the way labour and duties are divided out, and controls discipline amongst the workers. (Discipline is indispensable in this as in any other industry if abundant and constant profits are to be obtained.) It is the mafia boss’s job to judge from circumstances whether the acts of violence should be suspended for a while, or multiplied and made fiercer. He has to adapt to market conditions to choose which operations to carry out, which people to exploit, which form of violence to use.

I had grown weary of so many rules. That's the thing about every discipline. There's often a format, a belief that if you don't follow the structure to the tiniest detail, you won't get the maximum value: mantras are private. Om is the most perfect sound in the universe. Never lay a sacred text to chant on the floor. If you are in a seminar, always wear a name tag. Put your name in the upper right hand corner of every essay. Just breathe. No, scream. No, cry or hit something. But don't lose yourself. Never do yoga on the full moon. Walk clockwise around a temple. Don't eat protein and starch in the same meal. Always begin the day with fruit. Don't eat any fruit. Never utter the word of G_d. There is no God. There are multiple gods. To be a good acupuncturist, "check your stuff" at the door. Bring all of you. Never do work on the Sabbath. Don't cary anything in your pockets. Consciousness is constant work. Accept Jesus. Read the Bible. There is no suffering. Acknowledge suffering as a noble truth. Tread lightly on the Earth. Leave no trace. Make your mark. Get noticed. Travel silently through life. Attend to the needs of others. Follow your bliss. Suppress. Express. Withhold. Let go. Let it in. Get off the grid. Join the marketplace. Go toward the light. Hadn't I heard enough?

The picture of human life in the market-place, though its general tint was the sad gray, brown, or black of the English emigrants, was yet enlivened by some diversity of hue. A party of Indians—in their savage finery of curiously embroidered deerskin robes, wampum-belts, red and yellow ochre, and feathers, and armed with the bow and arrow and stone-headed spear—stood apart with countenances of inflexible gravity, beyond what even the Puritan aspect could attain. Nor, wild as were these painted barbarians, were they the wildest feature of the scene. This distinction could more justly be claimed by some mariners—a part of the crew of the vessel from the Spanish Main—who had come ashore to see the humours of Election Day. They were rough-looking desperadoes, with sun-blackened faces, and an immensity of beard; their wide short trousers were confined about the waist by belts, often clasped with a rough plate of gold, and sustaining always a long knife, and in some instances, a sword. From beneath their broad-brimmed hats of palm-leaf, gleamed eyes which, even in good-nature and merriment, had a kind of animal ferocity. They transgressed without fear or scruple, the rules of behaviour that were binding on all others: smoking tobacco under the beadle's very nose, although each whiff would have cost a townsman a shilling; and quaffing at their pleasure, draughts of wine or aqua-vitae from pocket flasks, which they freely tendered to the gaping crowd around them. It remarkably characterised the incomplete morality of the age, rigid as we call it, that a licence was allowed the seafaring class, not merely for their freaks on shore, but for far more desperate deeds on their proper element. The sailor of that day would go near to be arraigned as a pirate in our own. There could be little doubt, for instance, that this very ship's crew, though no unfavourable specimens of the nautical brotherhood, had been guilty, as we should phrase it, of depredations on the Spanish commerce, such as would have perilled all their necks in a modern court of justice. But the sea in those old times heaved, swelled, and foamed very much at its own will, or subject only to the tempestuous wind, with hardly any attempts at regulation by human law. The buccaneer on the wave might relinquish his calling and become at once if he chose, a man of probity and piety on land; nor, even in the full career of his reckless life, was he regarded as a personage with whom it was disreputable to traffic or casually associate. Thus the Puritan elders in their black cloaks, starched bands, and steeple-crowned hats, smiled not unbenignantly at the clamour and rude deportment of these jolly seafaring men; and it excited neither surprise nor animadversion when so reputable a citizen as old Roger Chillingworth, the physician, was seen to enter the market-place in close and familiar talk with the commander of the questionable vessel.

Page 141: Group Polarization Patterns Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example. * * * A rapid expansion of education is thus a factor in producing inter-group conflict, especially where the education is of a kind which produces diplomas rather than skills that have significant economic value in the marketplace. Education of a sort useful only for being a clerk, bureaucrat, school teacher--jobs whose numbers are relatively fixed in the short run and politically determined in the long run--tend to increase politicized inter-group strife. Yet newly emerging groups, whether in their own countries or abroad, tend to specialize precisely in such undemanding fields. Malay students, for example, have tended to specialize in Malay studies and Islamic studies, which provide them with no skills with which compete with the Chinese in the marketplace, either as businessmen, independent professionals, or technicians. Blacks and Hispanics in the United States follow a very similar pattern of specializing disproportionately in easier fields which offer less in the way of marketable skills. Such groups then have little choice but to turn to the government, not just for jobs but also for group preferences to be imposed in the market place, and for symbolic recognition in various forms. *** While economic interests are sometimes significant in explaining political decisions, they are by no means universally valid explanations. Educated elites from less advanced groups may have ample economic incentives to promote polarization and preferential treatment policies, but the real question is why the uneducated masses from such groups give them the political support without which they would be impotent. Indeed, it is often the less educated masses who unleash the mob violence from which their elite compatriots ultimately benefit--as in Malaysia, Sri Lanka, or parts of India, Africa, or the United States, where such violence has led to group preference policies in employment, educational institutions, and elsewhere. The common denominator in these highly disparate societies seems to be not only resentment of other groups' success but also fear of an inability to compete with them, combined with a painful embarrassment at being so visibly "under-represented"--or missing entirely—in prestigious occupations and institutions. To remedy this within apolitically relevant time horizon requires not simply increased opportunities but earmarked benefits directly given on a racial or ethnic basis.

China's Web entrepreneurs are positioning themselves to compete in—and win—the race to build the first truly global online marketplace.

An in-depth, introspective analysis is required. It needs to be objective, candid, and thorough. Good questions, like the following, can help. They may not produce perfectly clear answers, but they are a starting point. (Note that they are from an external perspective to give you some distance from internal biases.) What would our competitors say we do exceptionally well? Where are we dominant in the marketplace? Where do we have high market share? Where have others attempted to compete with us and failed? If we asked members to play “word association” with us, when we say the “XYZ Association” what word or phrase would come immediately to mind? If we asked members to identify the one thing that we do that helps them most, what would they say? What are we not doing that we should be doing that expands on existing strength? Don’t allow your association to operate on “pseudo strength.” Make sure your strength is real.

battlefield. Christ fought against the powers of sin and death for us. He defeated the powers of evil for us. 2. The language of the marketplace. Christ paid the ransom price, the purchase price, to buy us out of our indebtedness. He frees us from enslavement. 3. The language of exile. Christ was exiled and cast out of the community so we who deserve to be banished could be brought in. He brings us home. 4. The language of the temple. Christ is the sacrifice that purifies us and makes us acceptable to draw near to the holy God. He makes us clean and beautiful. 5. The language of the law court. Christ stands before the judge and takes the punishment we deserve. He removes our guilt and makes us righteous. It is sometimes implied we can choose which of these models we prefer and ignore the others, but this is misleading. Each way of communicating the atonement reflects a piece of inspired Scripture, and each tells us great things about our salvation that the others do not bring out as clearly. Each will have special resonance with certain temperaments and cultures. People who are fighting oppression or even enslavement and long for freedom will be helped by the first two grammars (the battlefield and the marketplace). People seeking relief for guilt and a sense of shame will be especially moved by the last two — the temple and the law court. People who feel alienated, rootless, and rejected will find the exile grammar intensely engaging. But perhaps the single most consoling and appealing theme is what theologian Roger Nicole has called the one, irreducible theme that runs through every single one of these models — the idea of substitution.28 Dr. Nicole taught that, regardless of the grammar being used, the essence of the atonement is always Jesus acting as our substitute. Jesus fights the powers, pays the price, bears the exile, makes the sacrifice, and bears the punishment for us, in our place, on our behalf. In every grammar, Jesus does for us what we cannot do for ourselves. He accomplishes salvation; we do nothing at all. And therefore the substitutionary sacrifice of Jesus is at the heart of everything. This act — giving one’s life

TaskRabbit has 25,000 contractors, about 10 percent of whom rely on it for full-time income. Founded five years ago, the company has almost $38 million in venture backing. Arun Sundararajan, an NYU business professor who studies emerging digital economies, said it's not possible to determine whether the complaints are from a vocal minority or represent widespread dissatisfaction. "It seemed like (the new model) was a necessary shift for TaskRabbit to grow, but they may have underestimated the extent to which providers and clients felt a sense of ownership over doing things the old way," he said. "In any marketplace, the people who are trading start to feel engaged with the process they have learned.

own. Save a parrot’s tree. Save ten. Without our help, without needed legislative protection and worldwide consciousness-raising on their behalf, parrots will be lost in short years to come. It is fitting to end this book with this succinct summation from Wayne Pacelle, president of the Humane Society of the United States:   We are at an odd moment in history. There are more people in this country sensitized to animal protection issues than ever before. The Humane Society of the United States alone has 8 million members, and in addition, there are more than 5,000 other groups devoted to animal protection. At the same time, there are more animals being harmed than ever before—in industrial agriculture, research and testing, and the trade in wild animals. It is pitiful that our society still condones keeping millions of parrots and other wild birds as pets—wild animals that should be free to fly and instead are languishing in cages, with more being bred every day. It’s an issue of supply and demand and it’s also an issue of right and wrong. Animals suffer in confinement, and we have a moral obligation to spare them from needless suffering. Every person can make a difference every day for animals by making compassionate choices in the marketplace: don’t buy wild animals as pets, whether they are caught from the wild or bred in captivity. If we spare the life of just one animal, it’s a 100% positive impact for that creature. If we can solve the larger bird trade problem, it will be 100% positive for all parrots and other wild birds in the U.S. and beyond our borders. I believe we will look back in 50 -75 years and say “How could we as a society countenance things like the decades long imprisonment of extraordinarily intelligent animals like parrots?” Acknowledgments For this work, which took more than two and a half years to research and write, I amassed thousands of documents and conducted several hundred interviews with leading scientists, environmentalists, paleontologists, ecological economists, conservationists, global warming experts, federal law enforcement officers, animal control officers, avian researchers, avian rescuers, veterinarians, breeders, pet bird owners, bird clubs, pet bird industry executives and employees, sanctuaries and welfare organizations, legislators, and officials with the Convention on International Trade in Endangered Species of Wild Fauna and Flora (CITES), and other sources in the United States and around the world.

You could say then that desire creates a ‘lining’ around the surface, or just under the surface, of an object so that it works dynamically as a sign. The lining is put there by people and says in effect, ‘Here is the object to possess and the fact that both you and I desire it makes it powerfully significant.’ We are very close here of course to Girard’s mimetic desire; the only difference is that it is played out in a systemic collective form, in the world of economics, the marketplace of buying and selling. Here is another aspect then of our world of signs. They are not just about information. Many of them—perhaps today almost all of them—enlist our mimetic and possessive desire to achieve and communicate their meaning. However, the moment I say this a reaction surely sets in. People have a sense that the contemporary phenomenon covered by the word ‘desire’ is richer and more many-sided than sheer possessiveness, and immediately I will also agree. I said ‘almost all’ signs, not all. I believe in fact that before the motif of possessive desire at work in Western society there is an earlier, underlying and more wonderful level which it presupposes. In this case Girardian desire, although enormously cogent, is only a partial description of the historical and anthropological facts. Before people in the West learned to desire things as consumers they learned to do so as contemplatives! I

For some time now, the conventional wisdom at most agencies has been to partner with experts in specific fields—social networking, gaming, mobile, or any other discipline—in order to “get the best people for the job.” But given the success of AKQA, R/GA, and so many other innovators, perhaps it can be argued that to be truly holistic in our approach, it’s better to grow innovations from one’s own stem cells, so to speak, than to try to graft on capabilities on an ad-hoc basis. Some would no doubt argue that it makes the most economic sense to hire experts to execute as needed, rather than taking on more overhead in an increasingly competitive marketplace. But it should be pointed out that it’s hard to have the original ideas themselves if your own team doesn’t have a firm grasp of the technologies. Without a cross-disciplinary team of in-house experts, who knows what opportunities you—and by extension, your clients—may miss. “It comes down to the brains that you have working with you to make it a reality,” John Butler, cofounder of Butler, Shine, Stern & Partners, tells me. “The history of the ad agency is the Bernbach model—the writer and art director sitting in a room together coming up with an idea,” he says, referring to legendary adman Bill Bernbach, cofounder of DDB and the man who first combined copywriters and art directors as two-person teams. Now, all that’s changed. “[Today, there are] fifteen people sitting in a room. Media is as much a part of the creative department as a writer or an art director. And we have account planners—we call them ‘connection planners’—in the room throwing around ideas,” he says. “That facilitates getting to work that is about the experience, about ways to compel consumers to interact with your brand in a way that they become like free media” by actively promoting the brand for you. If his team worked on the old Bernbach model, Butler adds, they would never have created something like those cool MINI billboards that display messages to drivers by name that I described in the last chapter. The idea actually spun out of a discussion about 3-D glasses for print ads. “Someone in the interactive group said, ‘We can probably do that same thing with [radio frequency identification] technology.’” By using transmitters built into the billboards, and building RFID chips into MINI key fobs, “when a person drives by, it will recognize him and it will spit out a message just for him.” He adds with considerable understatement: “Through having those capabilities, in-house engineers, technical guys who know the technology and what’s available, we were able to create something that was really pretty cool.

So, execution is really the critical part of a successful strategy. Getting it done, getting it done right, getting it done better than the next person is far more important than dreaming up new visions of the future. All of the great companies in the world out-execute their competitors day in and day out in the marketplace, in their manufacturing plants, in their logistics, in their inventory turns—in just about everything they do. Rarely do great companies have a proprietary position that insulates them from the constant hand-to-hand combat of competition.

When justice becomes a commodity in the marketplace of the court system, the citizens must take it upon themselves to conduct a complete overhaul of the very democracy they are living in.

important, valuable companies that follow this pattern. One reason marketplaces are powerful is because they often tap into two-sided network effects. While it is difficult to create a successful marketplace from a cold start, the first marketplace that does manage to achieve liquidity—the ability for buyers and sellers to quickly and efficiently find a counterparty to conduct a transaction—becomes very attractive to both sides of the market. As buyers and sellers pour in, the marketplace becomes even more attractive to both parties, triggering a positive feedback loop that makes it very hard for new entrants to win any market share.

Why did parents need to pretend that Santa Claus was real, and to deny that the presents really came from family members themselves? The answer is that Santa Claus had an extraordinary ability (in spite of his early commercialization) to disguise the fact that most of the presents he brought were commodity productions. Like other Americans, writers, editors, and advertisers in the second quarter of the nineteenth century liked to pretend, or even believe (as most Americans nowadays continue to do), that Santa Claus represented an old-fashioned Christmas, a ritual so old that it was, in essence, beyond history, and thus outside the commercial marketplace

It is important to know your brand, what you represent, who your competitors are in the marketplace and what makes you different.

I had left her behind, again--because I could not write--write, that is, on my own terms, without concern for the marketplace, without selling out in small but grave ways: writing for magazines, or teaching prematurely, or making uncsoncious decisions that might make the work more sexy, more accessible--but for all the wrong reasons. It seemed crucial not to derail myself now, not to subvert myself, not give in.

But this, in turn, was complicated by the need for commercial music, in a crowded marketplace, to promote and develop artists as individual, larger-than-life personalities – a significant break with the anonymous collective transmission of folk music. Dallas creates a useful distinction between purely pop performers – cogs in the capitalist music machine – and pure folk traditionalists such as Harry Cox, by denoting in-between, post-Dylan ‘rock poets’ as ‘Byronic’.

Leave aside for a moment the catch that billions of people lack the money needed to express their wants and needs in the marketplace, and that many of the things we most value are not for sale. Economic theory is quick—too quick—in asserting that the price people are willing to pay for a product or service is a good enough marketplace proxy for calculating their utility gained. Add to this the apparently reasonable assumption that consumers always prefer more to less, and it is a short step to concluding that continual income growth (and therefore output growth) is a decent proxy for ever-improving human welfare. And with that, the cuckoo has hatched.

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly.

We hardly need to be reminded that we are living in an age of confusion. A lot of us have traded in our beliefs for bitterness and cynicism, or for a heavy package of despair, or even a quivering portion of hysteria. Opinions can be picked up cheap in the marketplace, while such commodities as courage and fortitude and faith are in alarmingly short supply. Around us all-now high like a distant thunderhead, now close upon us with the wet choking intimacy of a London fog-there is an enveloping cloud of fear. There is a physical fear, the kind that drives some of us to flee our homes and burrow into the ground in the bottoms of a Montana valley like prairie dogs to try to escape, if only for a little while, the sound and fury of the A-bombs or the hell bombs or whatever may be coming. There is a mental fear, which provokes others of us to see the images of witches in a neighbor’s yard and stampedes us to burn down his house. And there is a creeping fear of doubt-doubt of what we have been taught, of the validity of so many things we have long since taken for granted to be durable and unchanging. It has become more difficult than ever to distinguish black from white, good from evil, right from wrong. What truths can a human being afford to furnish the cluttered nervous room of his mind with when he no real idea how long a lease he has on his future. It is to try to meet the challenge of such questions that we have prepared these broadcasts. It has been a difficult task and a delicate one. Except for those who think in terms of pious platitudes or dogma or narrow prejudice-and those thoughts we aren’t interested in-people don’t speak their beliefs easily or publicly.

One of the masters of trendspotting is Rohit Bhargava, author of Non-Obvious. He curates the biggest trends each year and packages them up into a book. Then he explains how people and businesses can take advantage of these trends to improve their position in the marketplace. Thinking deliberately about trends is a secret sauce for most successful hustlers, because it creates an unfair advantage. When Evan Spiegel built Snapchat, he was capitalizing on a trend. He saw people using Facebook and their phones to share photos, but noticed they felt inhibited by the fact that the images were either permanent, or public. By reversing those two elements―making image-sharing ephemeral and private, he solved a big problem. Snapchat exploded across the younger demographics and quickly became a multibillion-dollar business. Another example is Kik, a popular messaging app. When Kik launched, plenty of messaging services already existed. In fact, the ultimate messaging services seemed to be the ones already  built into everyone's phones. Apple had a messaging app, and so did Android. So, why reinvent the wheel? Ted Livingston, the founder of Kik, had other ideas. Why? Because he had identified a trend. Consumers were clearly upset with the built-in messaging services. First, the telecom companies were charging per message sent and received, which was a horrible experience. It felt like classic, capitalistic highway robbery. Second―and this was a big problem for teens: You could only exchange messages by giving out your phone number. Livingston noticed that teens wanted to chat with other people they met online, but had no safe way of doing that without giving out their number. So he created Kik, which allows people to create a username instead. Kiksters can then share their username to start chatting, while keeping their digits private. But even better, messaging is unlimited, and completely free. By examining the trends happening in the messaging market, Livingston was able to build a product that rivaled the multi-billion dollar incumbents. Now his company is valued at over a billion.   

thus, each time you go back to the larger client or partner to get them on board, you can show progress and buy-in from the marketplace, which equates to them taking a more serious look at what they are missing.

Overcrowding works in a different way for creators than for viewers. For creators, the problem becomes—how do you stand out? How do you get your videos watched? This is particularly acute for new creators, who face a “rich get richer” phenomenon. Across many categories of networked products, when early users join a network and start producing value, algorithms naturally reward them—and this is a good thing. When they do a good job, perhaps they earn five-star ratings, or they quickly gain lots of followers. Perhaps they get featured, or are ranked highly in popularity lists. This helps consumers find what they want, quickly, but the downside is that the already popular just get more popular. Eventually, the problem becomes, how does a new member of the network break in? If everyone else has millions of followers, or thousands of five-star reviews, it can be hard. Eugene Wei, former CTO of Hulu and noted product thinker, writes about the “Old Money” in the context of social networks, arguing that established networks are harder for new users to break into: Some networks reward those who gain a lot of followers early on with so much added exposure that they continue to gain more followers than other users, regardless of whether they’ve earned it through the quality of their posts. One hypothesis on why social networks tend to lose heat at scale is that this type of old money can’t be cleared out, and new money loses the incentive to play the game. It’s not that the existence of old money or old social capital dooms a social network to inevitable stagnation, but a social network should continue to prioritize distribution for the best content, whatever the definition of quality, regardless of the vintage of user producing it. Otherwise a form of social capital inequality sets in, and in the virtual world, where exit costs are much lower than in the real world, new users can easily leave for a new network where their work is more properly rewarded and where status mobility is higher.75 This is true for social networks and also true for marketplaces, app stores, and other networked products as well. Ratings systems, reviews, followers, advertising systems all reinforce this, giving the most established members of a network dominance over everyone else. High-quality users hogging all of the attention is the good version of the problem, but the bad version is much more problematic: What happens, particularly for social products, when the most controversial and opinionated users are rewarded with positive feedback loops? Or when purveyors of low-quality apps in a developer platform—like the Apple AppStore’s initial proliferation of fart apps—are downloaded by users and ranked highly in charts? Ultimately, these loops need to be broken; otherwise your network may go in a direction you don’t want.

The criteria that I found most valuable when making my decisions were the following: What is the size of the investor community invested in other offerings on the platform to-date? Does the platform accept investments via credit card? For example, about 40% of my crowdfunding investors invested with a credit card. Does the platform allow for campaign extensions (if you fall short of your goal within your campaign period, can you extend the campaign until you reach your goal)? I’ve extended my campaigns multiple times. Does the platform allow for multiple disbursements? I prefer to disburse money from my campaign once a month. However, many platforms don’t allow you to disburse the funds until after the campaign is over What are the fees? Platforms can charge between 5-20% of your raise as fees, with some platforms having complicated fee structures that involve taking some of your Securities as part of the offering. Some platforms require you to pay them cash upfront before launching an offering. Does the platform allow you to set your own terms? For example, some platforms don’t allow you to sell convertible notes. Some others don’t allow you to sell non-voting common stock. Some platforms insist that they set the valuation for your startup in order to launch—the logic being that they know their investors, and they want to provide them with a “good deal.” For many reasons, you want to sell the Security that’s right for your startup. Does the platform allow you to have design freedom on the campaign page? You want to make sure that your brand is well represented. The aesthetics and optimization of the page are highly correlated with conversion (how many people invest after visiting your page). Does the platform support analytics? You need advanced analytics to market your offering. Some platforms, for example, allow you to enter a Facebook Pixel and Google Analytics code into the campaign page, while others do not. Does the platform have a good reputation? You will be driving a lot of potential investors and media folks to this platform, and you want to be sure that your platform of choice hasn’t been involved in anything shady in the past. Does the platform allow you to update your investors and prospective investors with campaign notifications? Some platforms have a built-in functionality where you can post updates right on the campaign, download email, and mailing contact lists of your investors (allowing you to contact them by email and allowing you to build Facebook “lookalike audiences”). Whereas, other platforms don’t even share the email addresses of the folks who have already invested in your startup. Does the platform support or plan to support secondary trading for the Securities that it sells on its platform? Will your investors be able to sell the Securities that they buy from you? The ability to sell Securities in a marketplace brings a lot of liquidity and increases its value significantly. In order to allow for secondary trading, the platform needs to obtain an Alternative Trading System (ATS) approval from FINRA.

The key to becoming relevant in the marketplace is to add value. The more value you can add the more relevant you will become. 

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But tales alter over time, anyway," Sparrow said. "In the marketplace or their own homes, storytellers shape narratives to suit their audience and the times. They add and remove details, even change the moral of the story. Yet each version is authentic.

They use entirely internal measures of progress and success—patents, technical achievements, and the like—without stepping back to consider the needs of consumers and the changing marketplace or asking what business they are really in, which consumer need they answer, and how best to meet that need.

The essence of great strategy is making choices—clear, tough choices, like what businesses to be in and which not to be in, where to play in the businesses you choose, how you will win where you play, what capabilities and competencies you will turn into core strengths, and how your internal systems will turn those choices and capabilities into consistently excellent performance in the marketplace. And it all starts with an aspiration to win and a definition of what winning looks like.

A Constant Search for Knowledge The consistent, disciplined, purposeful, constant search for knowledge: it’s where the life-changing ideas are. Pursue knowledge with high expectations. Spend the money, time, and effort. They are all investments, but the payoff is so great it’s hard to compare the cost to the reward. First is the money. I have a great suggestion. Set up an educational fund for the programs, the books, the lectures, the seminars, and the videos you need for a constant flow of ideas and inspiration. Take a portion of your income each month and set it aside to invest in the search for knowledge. Remember, the best money spent is the money spent to cultivate the genius of your own mind and spirit. Make sure you don’t spend more for frivolous comforts and conveniences than you do for education. The money is a small price. The promise is unlimited potential. The next investment is time, which is an extremely valuable expenditure. It’s one thing to ask someone for their money, but to ask them for their time is a much more significant request. Knowledge takes time, precious time. The time you spend is irreplaceable. You can get more money, but you can’t get more time. However, life has a unique way of rewarding high investment with high return. The major investment of time you’re making now could be that small fine-tuning you need for major accomplishment. Last is the investment of effort. There is a great deal of difference between casual learning and serious learning. Learning that opens up the whole mental and spiritual process is truly an investment in effort. And this effort is the investment that opens the floodgates of ideas that can work their magic for you in the marketplace. So I don’t hesitate to ask you to spend—in a deliberate and consistent fashion—the money, time, and effort required to reach your goals. These are the investments that turn on the lights, sharpen the focus, and start turning your wishes of wealth and happiness into reality.

Mobile phone apps – 2012 Before building a QuickBooks app, I decided to try iPhone and Android apps. This my first experience entering an app store. Unfortunately, the apps failed for many reasons: User base too small: There are millions of mobile phone users, but that does not translate to millions of users for your software. There is a subsection of a user base that matters most. Too many competitors: The app stores were oversaturated. There were over a million apps, literally. There was no way to stand out from the rest. My apps became me-too apps. The Intuit app stores were just getting started at the time and there were far fewer apps. Difficult to gain entry: I tried game development, and good games are expensive to produce. You need a soundtrack and graphic designers. The cost of making an exceptional game is outrageous. There was no way I could afford it. Failed to show value: Since most apps were free, users refused to pay me. I tried in-app purchases, but most users were uninterested. I learned that businesses were a better target because I could show them how to save time. Failed to solve a problem: In my eyes, app stores were the only way to advertise my game. I failed to tap into my potential user base. Businesses have a clear data entry problem that I can fix, but consumers were too difficult to sell to. Technical issues: I submitted one app to the Windows Marketplace, and it failed 15 times. I had to wait for Apple to publish updates to my app weekly. I learned that my next plugin must receive updates in a few hours, instead of a few days. Users simply cannot wait this long for an issue to get fixed. This was the most important lesson that I learned, and it inspired me to make a cloud-based system. Different devices:

It is because freedom means the renunciation of direct control of individual efforts that a free society can make use of so much more knowledge than the mind of the wisest ruler could comprehend.” - F.A. Hayek You may want to read this one several times to let it sink in. In a free society, the collective knowledge of all the individuals in it is at use—it is not suppressed, it has distributive powers, and its applications are monumental and miraculous. The conscious decision to replace the power of that collective knowledge expressed in a free and open marketplace with the limited, broken, misapplied, and misaligned knowledge of a central planner is one of the great mysteries of modern times, and one of its great iniquities.

It is because freedom means the renunciation of direct control of individual efforts that a free society can make use of so much more knowledge than the mind of the wisest ruler could comprehend.” - F.A. Hayek You may want to read this one several times to let it sink in. In a free society, the collective knowledge of all the individuals in it is at use—it is not suppressed, it has distributive powers, and its applications are monumental and miraculous. The conscious decision to replace the power of that collective knowledge expressed in a free and open marketplace with the limited, broken, misapplied, and misaligned knowledge of a central planner is one of the great mysteries of modern times, and one of its great iniquities. “The most basic question is not what is best, but who shall decide what is best.” - Thomas Sowell This is, indeed, the question. Defenders of free enterprise do not believe in a perfect administration under a market economy. Rather, we do not believe in the possibility of such. To the extent imperfect decision-making is accepted, we then seek to solve for who has the best chance of answering the question correctly, he with local knowledge or he without? He who will reap the consequences of his decision, or he who will not? Better decisions that are imperfect are superior to worse ones that are also imperfect. And accountability where a decision is made is better than no accountability where a decision is also made. One simply must abandon belief in the omnipotent disinterested third party (which no one explicitly believes in but too many implicitly do). Once we have accepted the inevitability of imperfect decision-making, choosing who decides is the easy part.

From the viewpoint of this level, the world looks hazardous, full of traps and threats. Fear is the favored official tool for control by oppressive totalitarian agencies and regimes, and insecurity is the stock-in-trade of major manipulators of the marketplace. The media and advertising play to Fear to increase market share.

one more key issue for which dashboards are especially well suited: developing an evidence-based business model whose economics will stack up. We saw how GlobalGiving’s conception of the business changed to make its project sourcing much more efficient. We saw how AK’s evolving set of dashboards provided real-world, in-the-marketplace evidence of how quickly customers could be acquired and a host of other issues that make the difference between staying in business and running out of cash. This kind of learning translates easily into numbers, and numbers—not words—are the language of every company’s business model.

Cicero: Good even, Casca. Brought you Caesar home? Why are you breathless, and why stare you so? Casca: Are not you moved, when all the sway of earth shakes like a thing unfirm? O Cicero, I have seen tempests when the scolding winds have rived the knotty oaks, and I have seen the ambitious ocean swell, and rage, and foam, to be exalted with the threat'ning clouds. But never till tonight, never till now, Did I go through a tempest dropping fire. Either there is a civil strife in heaven, Or else the world, too saucy with the gods, Incenses them to send destruction. Cicero: Why, saw you any thing more wonderful? Casca: A common slave — you know him well by sight — held up his left hand, which did flame and burn like twenty torches joined, and yet his hand, Not sensible of fire, remained unscorched. Besides — I ha' not since put up my sword — Against the Capitol I met a lion, Who glared upon me, and went surly by, Without annoying me. And there were drawn Upon a heap a hundred ghastly women, Transformèd with their fear, who swore they saw Men, all in fire, walk up and down the streets. And yesterday the bird of night did sit, Even at noonday, upon the market-place, Hooting and shrieking. When these prodigiesFor I believe they are portentous things Unto the climate that they point upon. Cicero Indeed, it is a strange-disposèd time. But men may construe things after their fashion, Clean from the purpose of the things themselves. Come Caesar to the Capitol tomorrow? Casca He doth, for he did bid Antonius Send word to you he would be there tomorrow. Cicero Good night then, Casca; this disturbèd sky Is not to walk in.

Cicero - Good even, Casca. Brought you Cæsar home? Why are you breathless and why stare you so? Casca - Are not you moved, when all the sway of earth shakes like a thing unfirm? O Cicero, I have seen tempests, when the scolding winds have rived the knotty oaks, and I have seen the ambitious ocean swell and rage and foam, to be exalted with the threatening clouds. But, never till tonight, never till now, did I go through a tempest dropping fire. Either there is a civil strife in heaven, or else the world, too saucy with the gods, incenses them to send destruction. Cicero - Why, saw you anything more wonderful? Casca - A common slave—you know him well by sight—held up his left hand, which did flame and burn like twenty torches joined. And yet his hand, not sensible of fire, remained unscorched. Besides, I had not since put up my sword 'gainst the Capitol I met a lion, who glared upon me, and went surly by, without annoying me. And there were drawn upon a heap a hundred ghastly women, transformed with their fear who swore they saw men all in fire walk up and down the streets. And yesterday the bird of night did sit even at noon-day upon the marketplace, hooting and shrieking. When these prodigies do so conjointly meet, let not men say "These are their reasons; they are natural," for I believe they are portentous things unto the climate that they point upon. Cicero - Indeed, it is a strange-disposed time, but men may construe things after their fashion, clean from the purpose of the things themselves. Come Cæsar to the Capitol tomorrow? Casca - He doth, for he did bid Antonius send word to you he would be there tomorrow. Cicero - Good night then, Casca. This disturbed sky is not to walk in. Casca - Farewell, Cicero.

We exist in so far as we have performed adequately in the marketplace. Our longing for respect is only satisfied through the right sort of rank. It is easy to accuse modern humans of being materialistic. This seems wrong. We may be interested in possessions and salaries, but we are not on that basis ‘materialistic’. We are simply living in a world where the possession of certain material goods has become the only conduit to the emotional rewards that we crave deep down. It isn’t the objects and titles we are after; it is, more poignantly, the feeling of being ‘seen’ and liked that is only available to us via material means.

Leadership isn’t just for global icons and marketplace titans. It’s an arena everyone gets to play in. Because leadership is a lot less about having a formal title, a large office and money in the bank. And a lot more about committing to mastery over all you do—and in who you are. It’s about resisting the tyranny of the ordinary, refusing to allow negativity to hijack your sense of awe and preventing any form of slavery to mediocrity from infesting your life. Leadership is about making a difference, right where you’re planted. Real leadership is about sending out brave work that exemplifies genius, turns your whole field on its head by its scope, innovation and execution, and is so staggeringly sublime that it stands the test of time.

Last night they stole the watchman’s rattle, and knocked the watchman down. Now they go rattling through the streets, proclaiming the ballad of Worse-was-it-Never. There was a former age, it seems, when wives were chaste and pedlars honest, when roses bloomed at Christmas and every pot bubbled with fat self-renewing capons. If these times are not those times, who is to blame? Londoners, probably. Members of Parliament. Reforming bishops. People who use English to talk to God. Word spreads. On the farms around, labourers see the chance of a holiday. Faces blackened, some wearing women’s attire, they set off to town, picking up any edged tool that could act as a weapon. From the marketplace you can see them coming, kicking up a cloud of dust. Old men anywhere in England will tell you about the drunken exploits of harvests past. Rebel ballads sung by our grandfathers need small adaptation now. We are taxed till we cry, we must live till we die, we be looted and swindled and cheated and dwindled … O, Worse was it Never! Farmers bolt their grain stores. The magistrates are alert. Burgers withdraw indoors, securing their warehouses. In the square some rascal sways on top of a husting, viewing the rural troops as they roll in. ‘Pledge yourselves to me—Captain Poverty is my name.’ The bell-ringers, elbowed and threatened, tumble into the parish church and ring the bells backward. At this signal, the world turns upside down.

To be clear, every day—for the rest of your life—you’ll be faced with the chance of showing leadership, wherever you are and in all that you do. Leadership isn’t just for global icons and marketplace titans. It’s an arena everyone gets to play in. Because leadership is a lot less about having a formal title, a large office and money in the bank. And a lot more about committing to mastery over all you do—and in who you are. It’s about resisting the tyranny of the ordinary, refusing to allow negativity to hijack your sense of awe and preventing any form of slavery to mediocrity from infesting your life. Leadership is about making a difference, right where you’re planted.

The M1A3 Abrams was a man-killer. Colonel J. “Lonesome” Jones thanked the good Lord that he had never had to face anything like it. The models that preceded it, the A1 and A2, were primarily designed to engage huge fleets of Soviet tanks on the plains of Europe. They were magnificent tank busters, but proved to be less adept at the sort of close urban combat that was the bread and butter of the U.S. Army in the first two decades of the twenty-first century. In the alleyways of Damascus and Algiers, along the ancient cobbled lanes of Samara, Al Hudaydah, and Aden, the armored behemoths often found themselves penned in, unable to maneuver or even to see what they were supposed to kill. They fell victim to car bombs and Molotovs and homemade mines. Jones had won his Medal of Honor rescuing the crew of one that had been disabled by a jihadi suicide squad in the Syrian capital. The A3 was developed in response to attacks just like that one, which had become increasingly more succesful. It was still capable of killing a Chinese battle tank, but it was fitted out with a very different enemy in mind. Anyone, like Jones, who was familiar with the clean, classic lines of the earlier Abrams would have found the A3 less aesthetically pleasing. The low-profile turret now bristled with 40 mm grenade launchers, an M134 7.62 mm minigun, and either a small secondary turret for twin 50s, or a single Tenix-ADI 30 mm chain gun. The 120 mm canon remained, but it was now rifled like the British Challenger’s gun. But anyone, like Jones, who’d ever had to fight in a high-intensity urban scenario couldn’t give a shit about the A3’s aesthetics. They just said their prayers in thanks to the designers. The tanks typically loaded out with a heavy emphasis on high-impact, soft-kill ammunition such as the canistered “beehive” rounds, Improved Conventional Bomblets, White Phos’, thermobaric, and flame-gel capsules. Reduced propellant charges meant that they could be fired near friendly troops without danger of having a gun blast disable or even kill them. An augmented long-range laser-guided kinetic spike could engage hard targets out to six thousand meters. The A3 boasted dozens of tweaks, many of them suggested by crew members who had gained their knowledge the hard way. So the tank commander now enjoyed an independent thermal and LLAMPS viewer. Three-hundred-sixty-degree visibility came via a network of hardened battle-cams. A secondary fuel cell generator allowed the tank to idle without guzzling JP-8 jet fuel. Wafered armor incorporated monobonded carbon sheathing and reactive matrix skirts, as well as the traditional mix of depleted uranium and Chobam ceramics. Unlike the tank crew that Jones had rescued from a screaming mob in a Damascus marketplace, the men and women inside the A3 could fight off hordes of foot soldiers armed with RPGs, satchel charges, and rusty knives—for the “finishing work” when the tank had been stopped and cracked open to give access to its occupants.

Is it really safe to invest in stocks? To answer that question, we would really first need to ask ourselves: what is safe after all? More so, what is safe in business? The answer would be “NOTHING”. Here it is – the stark reality: all businesses have their risks and as far as risks are concerned, the stock market is just another kind of business; that is it! All deep-rooted and unbeaten stock market will advise you on the affirmative. Yet the faint possibility remains that you, at the same time, will without doubt happen upon other stock market players who have done pathetically in the stock market. These traders, when their opinion is sought, will not leave a stone unturned in advising you to steer clear of the stock market. Mystified whose advice you should take? Fine, both are correct in their own points of view. To cross the threshold into well-paid stock market share trading in the marketplace of any place in the human race, it is to a great extent compulsory that you are geared up with the inclusive fluency of the sod above and beyond in receipt of rationalized with the up to date market shifts so that you prefer no less than probable stocks. In essence then can day businesses bear out valuable? If you are in a job in a different place and are unable to have a look at the trade area under conversation well again, it is advisable that you should not make your mind up on daylight trading. You will in point of fact happen upon other forms of trade which do not necessitate your day and night inspection. You in all probability will chew over those as well. Affecting the traders It would also be a reasonable word of warning to say publicly that the stock market affects different types of traders differently. There are cases in point of a lot of investors who have become cleaned out. Putting on next to nothing information and gambling into the share market perceiving others producing immense wealth possibly will provide evidence of being hazardous for you. You could wind up bringing up the rear to your richly deserved wealth and habitual failures will very soon plead your case before you to make your way out from the stock market panorama. Stage-managing and putting on unconditional awareness previous to putting money in will certainly twirl the bazaar in your prop up. Outline your objectives You will of course call for to outline your objectives and endeavor to come across the varied working expenditure alternatives in the stock market. At the beginning decide on fragile investments with the intention that even though you put on or incur fatalities, you will in next to no time gain knowledge of the ins and outs of the deal. Just the once you are contented, you can settle on volume funds. You in all probability will decide on each and every one of the three dealing preferences, specifically day business, short-term trading and enduring investment. At one fell swoop given your institution of resource of profits is exclusively the stock market; you will be able to broaden the horizons of your venture ambitions to a larger extent, for instance conjecture in mutual funds, money futures, product futures, and supplementary endeavor goods. You can accordingly keep up equilibrium of your ventures and disappointments if a few will by a hair's breadth inconvenience you. Seeking singular venture alternatives will additionally comply to you eloquent which one goes well with you the most excellent and you can in that case put in funds in capacity in the unwritten prospect. Make the best use of stock market It often comes to our notice that the stock market if used fine provides us with an exceptionally excellent occasion to put together loads of wealth and in addition utilize the stock market as our principal foundation of revenue. There are also the risks yet the faint possibility remains that risks are everywhere, in every trade.

If you don’t know anything about the business, launch it through the Marketplace, bring retailers in, watch what they do and what they sell, understand it, and then get into it.

Several figures wearing light scattering masks designed to defeat facial-recognition algorithm stormed about. Some toted phase EMP carronades. The international district of Indianapolis was once the side of town that suffered from benign neglect of city officials. Property values plummeted, money enough to rebrand the area and immigrants moved in. And flourished. Through LISC, the city found money enough to rebrand the area the International District. This grew into the international marketplace, which soon housed several embassies once the nation’s capital shifted to the booming metropolis.

While the Growing went on, this god of their market-place was their true god, their familiar and spirit-control. They did not know that they were his helplessly obedient slaves, nor could they ever hope to realize their serfdom (as the first step to becoming free men) until they should make the strange and hard discovery that matter should serve man’s spirit. (p.211)

Mind the App: Just days after the original Android Marketplace app store launched, thousands of people happily downloaded their bank's new Android apps. After entering their account numbers and passwords, the apps failed to work as promised leading angry customers to call their banks. When they reached customer service, the banks advised "we don’t have an Android app." Whoops! In turned out, criminals had created and uploaded fake banking apps—designed with the bank’s own logos in order to to extract sensitive financial information. Many apps stores, particularly third-party sites, are essentially the Wild West. In fact, by 2013, more than 42,000 apps—many of them targeted at children who think they’re simply downloading a free game—in Google's Play store had been found to contain spyware and information-stealing Trojan programs. Pay close attention to the apps you and your family download, particularly their permission settings. They are generally "free" for a reason and you're paying with your privacy—or worse. If a flashlight app tells you it needs access to your location and contacts, run the other way!

In our personal lives, we can seek to align our behavior with our values. We can live more simply, at once reducing environmental impacts, saving money, and leading by example. In our public lives—in our workplaces and in our democracy—we can advocate for dramatic reforms in the systems that shape our consumption patterns. We can, for example, advocate the elimination of perverse taxpayer subsidies such as those that make aluminum too cheap and undammed rivers too rare. And we can promote an overhaul of the tax system. If governments taxed pollution and resource depletion, rather than paychecks and savings, prices would help unveil the secret lives of everyday things. Environmentally harmful goods would cost more and benign goods would cost less. The power of the marketplace would help propel the unstuffing of North American life.

The public didn’t seem to care much for What You See Is What You Sweat—it was her weakest-selling album for Arista. Even her duet with Luther Vandross, “Doctor’s Orders,” their final collaboration, failed to make a dent in the marketplace. “By then I had lost track of all the times Aretha had promised never to speak to me again,” said Luther. “She was always imagining insults that I had inflicted on her. If I came to perform in Detroit, she would demand tickets for twenty-four of her best friends, and if I provided twelve, I was suddenly in the doghouse. It was a draining friendship, to say the least. In the end, though, I couldn’t stay mad at Aretha because she is, after all, Aretha. So when she asked for another ‘Jump to It’–style jam, ‘Doctor’s Orders’ was what I came up with. It isn’t among the favorite things I’ve done. I consider it trifling. And of course it wasn’t helped by the fact that Aretha refused to leave Detroit to let me produce her vocal where I wanted to produce it—in a studio in LA or New York, where I could do the best job. Her voice was beginning to show signs of age. All voices fray. Recording older voices requires extra-special care. With Aretha, though, that care can’t be applied because she won’t recognize that there’s been even the slightest bit of deterioration.

JIM COULTER: One of the challenges in the investment business is what I’ll call uncommon wisdom. Common wisdom is what people think about a situation; it’s usually not that valuable because it’s something everybody sees. What is valuable is if you find uncommon wisdom, which is where you see something that the rest of the world sees one way and you see a different way. So when I first ran into CAA, my reaction was actually common wisdom that Hollywood agencies might be difficult to invest in, because they’re people businesses, and maybe not great stewards of capital. What surprised me is the deeper I looked, the more uncommon wisdom showed up, and things that I might have expected to be true weren’t necessarily the case. In 2010, when we first looked at the company, their sports business was still new, still in start-up phase, and still in cash flow negative. We looked at that business and could say, “Here’s something that represents a breakout opportunity for this business.” Concert touring was a much bigger business than I would have expected from the outside, and the strength of the TV business was stronger than I would have expected. The stickiness of CAA’s businesses and the resilience of their businesses were much stronger than I expected. The light went off for me that this is not only an agency; it is a content play because of their extraordinary access to a very large pool of content. As the value of content increases around the world, an investment in CAA would be the most diversified and interesting way to be in that marketplace.

What happens in the Kingdom of God parable I was given is that a landowner goes out and hires laborers in the morning and agrees to pay them the daily wage. But then every few hours he goes and finds more workers and brings them in. In the afternoon he goes again to the marketplace and sees folks standing around and is like, “Why aren’t you working?” and they say, “because no one would hire us,” and he sends them into his vineyard to work the last two hours of the day. When the work is done he pays everyone the same thing, which pisses off the upstanding early risers who worked all day in the scorching heat because he has made the slept-till-noon new hires equal to them. The landowner is like, “Seriously? You’re angry because I am generous?” and then the final line of the parable is, “The last shall be first and the first shall be last.” This is exactly, when it comes down to it, why most people do not believe in grace. It is fucking offensive.

The experts of today will not be those of tomorrow unless they continue to learn, grow, and adapt with the changing marketplace and world we live in.

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