Marketplace Quotes

The value you demonstrate in the marketplace and to the world determines how much money you make.

Many religions now come before us with ingratiating smirks and outspread hands, like an unctuous merchant in a bazaar. They offer consolation and solidarity and uplift, competing as they do in a marketplace. But we have a right to remember how barbarically they behaved when they were strong and were making an offer that people could not refuse.

It is easier to hide behind philosophical arguments, heavily footnoted for effect, than it is to admit our hurts, our confusions, our loves, and our passions in the marketplace of life's heartfelt transactions.

O God, that I were a man! I would eat his heart in the marketplace.

We are not afraid to entrust the American people with unpleasant facts, foreign ideas, alien philosophies, and competitive values. For a nation that is afraid to let its people judge the truth and falsehood in an open market is a nation that is afraid of its people." [Remarks on the 20th Anniversary of the Voice of America; Department of Health, Education, and Welfare, February 26, 1962]

Only then (nearly out the door, so to speak) did I realize how unspeakably beautiful all of this was, how precisely engineered for our pleasure, and saw that I was on the brink of squandering a wondrous gift, the gift of being allowed, every day, to wander this vast sensual paradise, this grand marketplace lovingly stocked with every sublime thing.

Surely Love is a wonderful thing. It is more precious than emeralds, and dearer than fine opals. Pearls and pomegranates cannot buy it, nor is it set forth in the marketplace. It may not be purchased of the merchants, for can it be weighed out in the balance for gold.

Love does not traffic in a marketplace, nor use a huckster's scales. Its joy, like the joy of the intellect, is to feel itself alive. The aim of Love is to love: no more, and no less. You were my enemy: such an enemy as no man ever had. I had given you all my life, and to gratify the lowest and most contemptible of all human passions, hatred and vanity and greed, you had thrown it away. In less than three years you had entirely ruined me in every point of view. For my own sake there was nothing for me to do but to love you.

Hold thy peace, dear little Pearl!" whispered her mother. "We must not always talk in the market-place of what happens to us in the forest.

The concept of “microaggression” is just one of many tactics used to stifle differences of opinion by declaring some opinions to be “hate speech,” instead of debating those differences in a marketplace of ideas. To accuse people of aggression for not marching in lockstep with political correctness is to set the stage for justifying real aggression against them.

I think art is the ability to change people with your work, to see things as they are and then create stories, images, and interactions that change the marketplace.

Books are educational; so you can buy as many as you want." Sophie Kinsella, shopping at the Limelight Marketplace

Business is about putting a product or service in the marketplace that will create value for a specific group of people.

We live in a world in which people are censured, demoted, imprisoned, beheaded, simply because they have opened their mouths, flapped their lips, and vibrated some air. Yes, those vibrations can make us feel sad or stupid or alienated. Tough shit. That's the price of admission to the marketplace of ideas. Hateful, blasphemous, prejudiced, vulgar, rude, or ignorant remarks are the music of a free society, and the relentless patter of idiots is how we know we're in one. When all the words in our public conversation are fair, good, and true, it's time to make a run for the fence.

But in the wake of 'Bullet,' all the guys wanted to know was, 'How's it doing? How's it selling?' How to tell them I didn't give a flying fuck how it was doing in the marketplace, that what I cared about was how it was doing in the reader's heart?

[Y]ou possess all the attributes of a demagogue; a screeching, horrible voice, a perverse, crossgrained nature and the language of the market-place. In you all is united which is needful for governing.

The best way to engage honestly with the marketplace via Twitter is to never use the words "engage," "honestly," or "marketplace.

Keeping people in a constant state of lack, in perpetual desire, strengthens the marketplace economy.

Write from the soul, not from some notion about what you think the marketplace wants.The market is fickle; the soul is eternal'.

...the greatest shortage in our society is an instinct to produce. To create solutions and hustle them out the door. To touch the humanity inside and connect to the humans in the marketplace.

A nation that does not read much does not know much. And a nation that does not know much is more likely to make poor choices in the home, the marketplace, the jury box, and the voting booth. And those decisions ultimately affect the entire nation...the literate and illiterate.

The new architecture and urban design of segregation could be called Calvinist: they reflect a desire to live in a world of predestination rather than chance, to strip the world of its wide-open possibilities and replace them with freedom of choice in the marketplace.

Choosing to eat fewer animal products is probably the most important action an individual can take to reverse global warming—it has a known and significant effect on the environment, and, done collectively, would push the culture and the marketplace with more force than any march.

We get paid for bringing value to the marketplace. It takes time,... but we get paid for the value, not the time.

The competitive advantages the marketplace demands is someone more human, connected, and mature. Someone with passion and energy, capable of seeing things as they are and negotiating multiple priorities as she makes useful decisions without angst. Flexible in the face of change, resilient in the face of confusion. All of these attributes are choices, not talents, and all of them are available to you.

When I say “nations,” I mean “armed marketplaces.” Always.

After all, the ideal of bourgeois politics is the absence of politics, since capital is nothing other than the consistent displacement of social decision-making into the marketplace

We are his temple. We do not turn in a certain directlon to pray. We are not bound by having to go into a building so that we can commune with God. There are no unique postures and times and limitations that restrict our access to God. My relationship with God is intimate and personal. The Christian does not go to the temple to worship. The Christian takes the temple with him or her. Jesus lifts us beyond the building and pays the human body the highest compliment by making it His dwelling place, the place where He meets with us. Even today He would overturn the tables of those who make it a marketplace for their own lust, greed, and wealth.

Is he not approved in the height a villain that hath slandered, scorned, dishonoured my kinswoman? O that I were a man! What, bear her in hand until they come to take hands, and then, with public accusation, uncovered slander, unmitigated rancour - O God, that I were a man! I would eat his heart in the market-place.

Deregulated marketplace: a brilliant method by which profits are privatized and losses are socialized.

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.

A Great Rabbi stands, teaching in the marketplace. It happens that a husband finds proof that morning of his wife's adultery, and a mob carries her to the marketplace to stone her to death. There is a familiar version of this story, but a friend of mine - a Speaker for the Dead - has told me of two other Rabbis that faced the same situation. Those are the ones I'm going to tell you. The Rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears and waits with the stones heavy in their hands. 'Is there any man here,' he says to them, 'who has not desired another man's wife, another woman's husband?' They murmur and say, 'We all know the desire, but Rabbi none of us has acted on it.' The Rabbi says, 'Then kneel down and give thanks that God has made you strong.' He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, 'Tell the Lord Magistrate who saved his mistress, then he'll know I am his loyal servant.' So the woman lives because the community is too corrupt to protect itself from disorder. Another Rabbi. Another city. He goes to her and stops the mob as in the other story and says, 'Which of you is without sin? Let him cast the first stone.' The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. ‘Someday,’ they think, ‘I may be like this woman. And I’ll hope for forgiveness and another chance. I should treat her as I wish to be treated.’ As they opened their hands and let their stones fall to the ground, the Rabbi picks up one of the fallen stones, lifts it high over the woman’s head and throws it straight down with all his might it crushes her skull and dashes her brain among the cobblestones. ‘Nor am I without sins,’ he says to the people, ‘but if we allow only perfect people to enforce the law, the law will soon be dead – and our city with it.’ So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis and when they veer too far they die. Only one Rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So of course, we killed him. -San Angelo Letters to an Incipient Heretic

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.

This world's a city full of straying streets, and death's the market-place where each one meets.

I used to be a poet. My words were traded in marketplaces like pieces of gold. Merchants bought my verses for as much as they paid for saffron and Indian jade. Now I am old... drunk on wine and candle fumes. Alone in this barren room, I speak my psalms to the night air so as to entertain moths before they go off to die. I used to be a poet and my words were gold.

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

No important relationship survives if trust is totally lost.

In a crowded marketplace, fitting in is failing. In a busy marketplace, not standing out is the same as being invisible.

The orphanage taught their girls religious ritual to the Nth degree, and how to make their own clothes. Giti mended uniforms for the soldiers and even sold a few prayer rugs in the marketplace. Self-sufficiency they called it. Ha!

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

But in the name of all that is holy, Mosca, of all the people you could have taken up with, why Eponymous Clent?" murmured Kohlrabi. Because I'd been hording words for years, buying them from peddlers and carving them secretly on bits of bark so I wouldn't forget them, and then he turned up using words like "epiphany" and "amaranth." Because I heard him talking in the marketplace, laying out sentences like a merchant rolling out rich silks. Because he made words and ideas dance like flames and something that was damp and dying came alive in my mind, the way it hadn't since they burned my father's books. Because he walked into Chough with stories from exciting places tangled around him like maypole streamers..." Mosca shrugged. "He's got a way with words.

Capitalism has no land left to cultivate but the self. Everything is being cannibalized—not just goods and labor, but personality and relationships and attention. The next step is complete identification with the online marketplace, physical and spiritual inseparability from the internet: a nightmare that is already banging down the door.

Love is found when you don't have to give it. It is the emotion of generosity and kindness that is compelled by no one. It is performed on the battlefield, in our daily tasks, in the marketplace, the factories, at school, in the offices, and in the halls and corridors of government.... But only when one truly gives of himself and without compulsion.

There are no unique postures and times and limitations that restrict our access to God. My relationship with God is intimate and personal. The Christian does not go to the temple to worship. The Christian takes the temple with him or her. Jesus lifts us beyond the building and pays the human body the highest compliment by making it His dwelling place, the place where He meets with us. Even today He would overturn the tables of those who make it a marketplace for their own lust, greed and wealth.

Magdalena pulls me away by the arm. “I am the stronger one of Titus and I,” she says over the marketplace din. “Woman are always the stronger sex.” She smiles to herself. “The trick is not appearing to be so.

Sociologists argue that in contemporary Western society the marketplace has become so dominant that the consumer model increasingly characterizes most relationships that historically were covenantal, including marriage. Today we stay connected to people only as long as they are meeting our particular needs at an acceptable cost to us. When we cease to make a profit - that is, when the relationship appears to require more love and affirmation from us than we are getting back - then we "cut our loses" and drop the relationship. This has also been called "commodification," a process by which social relationships are reduced to economic exchange relationships, and so the very idea of "covenant" is disappearing in our culture. Covenant is therefore a concept increasingly foreign to us, and yet the Bible says it is the essence of marriage.

A man walks down the street. It's a street in a strange world. Maybe it's the third world. Maybe it's his first time around. He doesn't speak the language. He holds no currency. He is a foreign man. He is surrounded by the sound, sound of cattle in the marketplace, scatterlings and orphanages. He looks around, around he sees angels in the architecture spinning in infinity and he says, "Amen" and "Hallelujah!

We must not always talk in the market-place of what happens to us in the forest.

The rivers stank, the marketplaces stank, the churches stank, it stank beneath the bridges and in the palaces. The peasant stank as did the priest, the apprentice as did his master’s wife, the whole of the aristocracy stank, even the king himself stank, stank like a rank lion, and the queen like an old goat, summer and winter.

The truly solitary being is not the man who is abandoned by men, but the man who suffers in their midst, who drags his desert through the marketplace and deploys his talents as a smiling leper, a mountebank of the irreparable. The great solitaries were happy in the old days, knew nothing of duplicity, had nothing to hide: they conversed only with their own solitude.

Wake Up Winners are wide awake; they are alive. Every day you will find them in the marketplace making things happen. The real winners are not just dreamers. Although they have dreams, they are doers: They realize their dreams. They are the bell ringers, always attempting to wake others up to the numerous opportunities life offers. If

The evil of our times, are mines, dams, power plants and hundreds of smart cities. Shadeless roads, widened by cutting down trees; rivers diverted to fill the flush tanks of five-star hotels; hillocks, the abode of tribal gods, laid bare due to mining; marketplaces without sparrows and trees without birds

Science fiction used to be a dangerous literature. Now, it is a very commercial genre, and whatever dangers might still lurk within seem to have been safely sanitized for the marketplace. The real crime is that the lobotomy has been self performed. [David Gerrold - Afterword]

Smiles are probably the most underrated facial expressions, much more complicated than most people realize. There are dozens of smiles, each differing in appearance and in the message expressed.

Corus lay on the southern bank of the Oloron River, towers glinting in the sun. The homes of wealthy men lined the river to the north; tanners, smiths, wainwrights, carpenters, and the poor clustered on the bank to the south. The city was a richly colored tapestry: the Great Gate on Kings-bridge, the maze of the Lower City, the marketplace, the tall houses in the Merchants' and the Gentry's quarters, the gardens of the Temple district, the palace. This last was the city's crown and southern border. Beyond it, the royal forest stretched for leagues. It was not as lovely as Berat nor as colorful as Udayapur, but it was Alanna's place.

People also smile when they are miserable.

A broken promise is not a lie.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

The phrase "consumer society" complements the description of the present social order as an "industrial society." Needs are tailored by the mass media to create a public demand for utterly useless commodities, each carefully engineered to deteriorate after a predetermined period of time. The plundering of the human spirit by the marketplace is paralleled by the plundering of the earth by capital.

In the period of which we speak, there reigned in the cities a stench barely conceivable to us modern men and women. The streets stank of manure, the courtyards of urine, the stairwells stank of moldering wood and rat droppings, the kitchens of spoiled cabbage and mutton fat; the unaired parlors stank of stale dust, the bedrooms of greasy sheets, damp featherbeds, and the pungently sweet aroma of chamber pots. The stench of sulfur rose from the chimneys, the stench of caustic lyes from the tanneries, and from the slaughterhouses came the stench of congealed blood. People stank of sweat and unwashed clothes; from their mouths came the stench of rotting teeth, from their bellies that of onions, and from their bodies, if they were no longer very young, came the stench of rancid cheese and sour milk and tumorous disease. The rivers stank, the marketplaces stank, the churches stank, it stank beneath the bridges and in the palaces.The peasant stank as did the priest, the apprentice as did his master’s wife, the whole of the aristocracy stank, even the king himself stank, stank like a rank lion, and the queen like an old goat, summer and winter

I simply argue that the cross be raised again, at the centre of the marketplace as well as on the steeple of the church. I am recovering the claim that Jesus was not crucified in a cathedral between two candles but on a cross between two thieves; on a town garbage heap; at a crossroad of politics so cosmopolitan that they had to write His title in Hebrew and in Latin and in Greek … and at the kind of place where cynics talk smut, and thieves curse, and soldiers gamble. Because that is where He died, And that is what He died about. And that is where Christ’s own ought to be, And that is what church people ought to be about.

Rules. Even as the world of phone and computer sex (and dominance) were full of their own rules, so was the new world of doing-it-for real. And some of these new rules, (OK, most of them, Robin admitted) were just as silly as the ones she had learned and followed before. Safe words, for example. Magic words that when said by the bottom, stopped a scene so that some kind of inconvenient or dangerous activity could be halted. Robin had nothing against the concept......... Having a code to use so that you're free to pull against the bondage or whimper "no, no, no" seemed to be a great idea. But having all these possible ways to orchestrate what was happening seemed, well, contrary to the point........ I want to feel that I can't stop it. I want to be really mastered, taken over by someone who isn't goin to stop doing things because I'm not getting off on it. Someone who knows enough not to endanger me, unless that was what was intended.........

Just across the bridge is the gigantic marketplace, the insatiable consumer machine that drives the violence here. North Americans smoke the dope, snort the coke, shoot the heroin, do the meth, and then have the nerve to point south (down, of course, on the map), and wag their fingers at the “Mexican drug problem” and Mexican corruption.

It’s strange,” Kai said, joining her on the glass overhang, his gaze fixed on Earth again. “I spent all that time trying to avoid a marriage alliance with Luna. And now that the treaty is signed and the war is over … somehow, a marriage alliance doesn’t sound so bad.” Her heart flipped. Kai’s gaze danced back to her and then he was smiling in a way that was both bashful and confident. The same smile he’d given her the day they’d met in the marketplace.

She had found a jewel down inside herself and she had wanted to walk where people could see her and gleam it around. But she had been set in the market-place to sell. Been set for still bait. When God had made The Man, he made him out of stuff that sung all the time and glittered all over. Then after that some angels got jealous and chopped him into millions of pieces, but still he glittered and hummed. So they beat him down to nothing but sparks but each little spark had a shine and a song. So they covered each one over with mud. And the lonesomeness in the sparks made them hunt for one another, but the mud is deaf and dumb. Like all the other tumbling mud-balls, Janie had tried to show her shine.

Love is a wonderful thing. It is more precious than emeralds and dearer than fine opals. pearls and pomegranates cannot buy it, nor is it set forth in the market-place. It may not be purchased of the merchants, nor can it be weighted out in the balance for gold.

Some people could look at a mud puddle and see an ocean with ships…pinched it in to such a little bit of a thing that she could tie it about her granddaughter’s neck tight enough to choke her…She had found a jewel inside herself and she had wanted to walk where people could see her and gleam it around. But she had been set in the market-place to sell.

Studying in countries like China isn't only about your prospects in the global marketplace. It's not just about whether you can compete with your peers in other countries to make America stronger. It's also about whether you can come together and work together with them to make our world stronger. It's about the friendships you make, the bonds of trust you establish and the image of America that you project to the rest of the world.

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.

Capitalism, far from affording "privileges" to the middle classes, tends to degrade them more abjectly than any other stratum in society. The system deploys its capacity for abundance to bring the petty bourgeois into complicity with his own oppression—first by turning him into a commodity, into an object for sale in the marketplace; next by assimilating his very wants to the commodity nexus. Tyrannized as he is by every vicissitude of bourgeois society, the whole personality of the petty bourgeois vibrates with insecurity. His soporifics—commodities and more commodities—are his very poison. In this sense there is nothing more oppressive than "privilege" today, for the deepest recesses of the "privileged" man's psyche are fair game for exploitation and domination.

Death speaks: There was a merchant in Bagdad who sent his servant to market to buy provisions and in a little while the servant came back, white and trembling and said, Master, just now when I was in the market-place I was jostled by a woman in the crowd and when I turned I saw it was Death that jostled me. She looked at me and made a threatening gesture; now, lend me your horse, and I will ride away from this city and avoid my fate. I will go to Samarra and there Death will not find me. The merchant lent him his horse, and the servant mounted it, and he dug his spurs in its flanks and as fast as the horse could gallop he went. Then the merchant went down to the market-place and he saw me standing in the crowd and he came to me and said, Why did you make a threatening gesture to my servant when you saw him this morning? That was not a threatening gesture, I said, it was only a start of surprise. I was astonished to see him in Bagdad, for I had an appointment with him tonight in Samarra.

One should never direct people towards happiness, because happiness too is an idol of the market-place. One should direct them towards mutual affection. A beast gnawing at its prey can be happy too, but only human beings can feel affection for each other, and this is the highest achievement they can aspire to.

A merchant in Baghdad sends his servant to the marketplace for provisions. Shortly, the servant comes home white and trembling and tells him that in the marketplace he was jostled by a woman, whom he recognized as Death, and she made a threatening gesture. Borrowing the merchant's horse, he flees at top speed to Samarra, a distance of about 75 miles (125 km), where he believes Death will not find him. The merchant then goes to the marketplace and finds Death, and asks why she made the threatening gesture. She replies, "That was not a threatening gesture, it was only a start of surprise. I was astonished to see him in Baghdad, for I had an appointment with him tonight in Samarra.

I have walked by stalls in the market-place where books, dog-eared and faded from their purple, have burst with a white hosanna. I have seen people crowned with a double crown, holding in either hand the crook and flail, the power and the glory. I have understood how the scar be­comes a star, I have felt the flake of fire fall, miraculous and pentecostal. My yesterdays walk with me. They keep step, they are grey faces that peer over my shoulder.

He was one of those men, and they are not the commonest, of whom we can know the best only by following them away from the marketplace, the platform, and the pulpit, entering with them into their own homes, hearing the voice with which they speak to the young and aged about their own hearthstone, and witnessing their thoughtful care for the everyday wants of everyday companions, who take all their kindness as a matter of course, and not as a subject for panegyric.

This is nothing. And you are nothing. She took another step, and stumbled. The ground was plummeting downward now. You are nothing. There was a starving girl. You gave her things and then left her like a beggar on the street, and for what? There was a couple in the cottage. You could have given them something, but you left. And for what? There was a dancing girl in the marketplace. You could have helped her, but you left. And for what? There was a boy and his bird sister. He helped you, and you gave him nothing. There was a swanskin, and you thought it might make you beautiful. There were red shoes, and you thought they might make you graceful. There was a threshold and a magical woods, and you thought they might make you a hero. There was a boy, and he was your best friend. Your father left you. You left your mother. Come, the wind said, and I will blow you away. Come, the snow said, and I will bury you. Come, the cold said, and I will embrace you. Come. Come. And so she did.

the unhappy person is expected to conceal negative feelings, putting on a polite smile to accompany the “Just fine, thank you, and how are you?” reply to the “How are you today?” The true feelings will probably go undetected, not because the smile is such a good mask but because in polite exchanges people rarely care how the other person actually feels.

This focus on money and power may do wonders in the marketplace, but it creates a tremendous crisis in our society. People who have spent all day learning how to sell themselves and to manipulate others are in no position to form lasting friendships or intimate relationships... Many Americans hunger for a different kind of society -- one based on principles of caring, ethical and spiritual sensitivity, and communal solidarity. Their need for meaning is just as intense as their need for economic security.

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.

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.

Now and again, one could detect in a childless woman of a certain age the various characteristics of all the children she had never issued. Her body was haunted by the ghost of souls who hadn't lived yet. Premature ghosts. Half-ghosts. X's without Y's. Y's without X's. They applied at her womb and were denied, but, meant for her and no one else, they wouldn't go away. Like tiny ectoplasmic gophers, they hunkered in her tear ducts. They shone through her sighs. Often to her chagrin, they would soften the voice she used in the marketplace. When she spilled wine, it was their playful antics that jostled the glass. They called out her name in the bath or when she passed real children in the street. The spirit babies were everywhere her companions, and everywhere they left her lonesome - yet they no more bore her resentment than a seed resents uneaten fruit. Like pet gnats, like phosphorescence, like sighs on a string, they would follow her into eternity.

Because we lack a divine Center our need for security has led us into an insane attachment to things. We really must understand that the lust for affluence in contemporary society is psychotic. It is psychotic because it has completely lost touch with reality. We crave things we neither need nor enjoy. 'We buy things we do not want to impress people we do not like'. Where planned obsolescence leaves off, psychological obsolescence takes over. We are made to feel ashamed to wear clothes or drive cars until they are worn out. The mass media have convinced us that to be out of step with fashion is to be out of step with reality. It is time we awaken to the fact that conformity to a sick society is to be sick. Until we see how unbalanced our culture has become at this point, we will not be able to deal with the mammon spirit within ourselves nor will we desire Christian simplicity.

There is a saturation of books on Amazon due to a sudden get-rich-quick surge in "everyone can be authors" seminars similar to the house flipping ones in the early 2000s which led to the housing bubble and an economic slowdown in the U.S. To distinguish quality books from those get-rich-quick ones, look at the author's track record - worldwide recognition as books that garnered credible awards, authors who speak at book industry events, authors who speak at schools, authors whose books are reference materials and reading sources at school and libraries. Get-rich books have a system to get over 500 reviews quickly, manipulates the Kindle Unlimited algorithm, and encourage collusion in the marketplace to knock out rivals. Be wary of trolls who are utilized to knock down the rankings of rival's books too. Once people have heard there is money to be made as a self-published author, just like house flipping, a cottage industry has risen to take advantage of it and turn book publishing into a get rich scheme, which is a shame for all the book publishers and authors, like me, who had published for the love of books, to write to help society, and for the love of literature. Kailin Gow, Parents and Books

Across the centuries the moral systems from medival chivalry to Bruce Springsteen love anthems have worked the same basic way. They take immediate selfish interests and enmesh them within transcendent, spiritual meanings. Love becomes a holy cause, an act of self-sacrifice and selfless commitment. But texting and the utilitarian mind-set are naturally corrosive toward poetry and imagination. A coat of ironic detachment is required for anyone who hopes to withstand the brutal feedback of the marketplace. In today's world, the choice of a Prius can be a more sanctified act than the choice of an erotic partner. This does not mean that young people today are worse or shallower than young people in the past. It does mean they get less help. People once lived within a pattern of being, which educated the emotions, guided the temporary toward the permanent and linked everyday urges to higher things. The accumulated wisdom of the community steered couples as they tried to earn each other's commitment. Today there are fewer norms that guide that way. Today's technology seems to threaten the sort of recurring and stable reciprocity that is the building block of trust.

The realms of dating, marriage, and sex are all marketplaces, and we are the products. Some may bristle at the idea of people as products on a marketplace, but this is an incredibly prevalent dynamic. Consider the labor marketplace, where people are also the product. Just as in the labor marketplace, one party makes an offer to another, and based on the terms of this offer, the other person can choose to accept it or walk. What makes the dating market so interesting is that the products we are marketing, selling, buying, and exchanging are essentially our identities and lives. As with all marketplaces, every item in stock has a value, and that value is determined by its desirability. However, the desirability of a product isn’t a fixed thing—the desirability of umbrellas increases in areas where it is currently raining while the desirability of a specific drug may increase to a specific individual if it can cure an illness their child has, even if its wider desirability on the market has not changed. In the world of dating, the two types of desirability we care about most are: - Aggregate Desirability: What the average demand within an open marketplace would be for a relationship with a particular person. - Individual Desirability: What the desirability of a relationship with an individual is from the perspective of a specific other individual. Imagine you are at a fish market and deciding whether or not to buy a specific fish: - Aggregate desirability = The fish’s market price that day - Individual desirability = What you are willing to pay for the fish Aggregate desirability is something our society enthusiastically emphasizes, with concepts like “leagues.” Whether these are revealed through crude statements like, “that guy's an 8,” or more politically correct comments such as, “I believe she may be out of your league,” there is a tacit acknowledgment by society that every individual has an aggregate value on the public dating market, and that value can be judged at a glance. When what we have to trade on the dating market is often ourselves, that means that on average, we are going to end up in relationships with people with an aggregate value roughly equal to our own (i.e., individuals “within our league”). Statistically speaking, leagues are a real phenomenon that affects dating patterns. Using data from dating websites, the University of Michigan found that when you sort online daters by desirability, they seem to know “their place.” People on online dating sites almost never send a message to someone less desirable than them, and on average they reach out to prospects only 25% more desirable than themselves. The great thing about these markets is how often the average desirability of a person to others is wildly different than their desirability to you. This gives you the opportunity to play arbitrage with traits that other people don’t like, but you either like or don’t mind. For example, while society may prefer women who are not overweight, a specific individual within the marketplace may prefer obese women, or even more interestingly may have no preference. If a guy doesn’t care whether his partner is slim or obese, then he should specifically target obese women, as obesity lowers desirability on the open marketplace, but not from his perspective, giving him access to women who are of higher value to him than those he could secure within an open market.

We commonly speak as though a single 'thing' could 'have' some characteristic. A stone, we say, is 'hard,' 'small,' 'heavy,' 'yellow,' 'dense,' etc. That is how our language is made: 'The stone is hard.' And so on. And that way of talking is good enough for the marketplace: 'That is a new brand.' 'The potatoes are rotten.' 'The container is damaged.' ... And so on. But this way of talking is not good enough in science or epistemology. To think straight, it is advisable to expect all qualities and attributes, adjectives, and so on to refer to at least -two- sets of interactions in time. ... Language continually asserts by the syntax of subject and predicate that 'things' somehow 'have' qualities and attributes. A more precise way of talking would insist that the 'things' are produced, are seen as separate from other 'things,' and are made 'real' by their internal relations and by their behaviour in relationship with other things and with the speaker. It is necessary to be quite clear about the universal truth that whatever 'things' may be in their pleromatic and thingish world, they can only enter the world of communication and meaning by their names, their qualities and their attributes (i.e., by reports of their internal and external relations and interactions).

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.

The television commercial has mounted the most serious assault on capitalist ideology since the publication of Das Kapital. To understand why, we must remind ourselves that capitalism, like science and liberal democracy, was an outgrowth of the Enlightenment. Its principal theorists, even its most prosperous practitioners, believed capitalism to be based on the idea that both buyer and seller are sufficiently mature, well informed and reasonable to engage in transactions of mutual self-interest. If greed was taken to be the fuel of the capitalist engine, the surely rationality was the driver. The theory states, in part, that competition in the marketplace requires that the buyer not only knows what is good for him but also what is good. If the seller produces nothing of value, as determined by a rational marketplace, then he loses out. It is the assumption of rationality among buyers that spurs competitors to become winners, and winners to keep on winning. Where it is assumed that a buyer is unable to make rational decisions, laws are passed to invalidate transactions, as, for example, those which prohibit children from making contracts...Of course, the practice of capitalism has its contradictions...But television commercials make hash of it...By substituting images for claims, the pictorial commercial made emotional appeal, not tests of truth, the basis of consumer decisions. The distance between rationality and advertising is now so wide that it is difficult to remember that there once existed a connection between them. Today, on television commercials, propositions are as scarce as unattractive people. The truth or falsity of an advertiser's claim is simply not an issue. A McDonald's commercial, for example, is not a series of testable, logically ordered assertions. It is a drama--a mythology, if you will--of handsome people selling, buying and eating hamburgers, and being driven to near ecstasy by their good fortune. No claim are made, except those the viewer projects onto or infers from the drama. One can like or dislike a television commercial, of course. But one cannot refute it.

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

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.

The time you won your town the race We chaired you through the market-place; Man and boy stood cheering by, And home we brought you shoulder-high. Today, the road all runners come, Shoulder-high we bring you home, And set you at your threshold down, Townsman of a stiller town. Smart lad, to slip betimes away From fields where glory does not stay, And early though the laurel grows It withers quicker than the rose. Eyes the shady night has shut Cannot see the record cut, And silence sounds no worse than cheers After earth has stopped the ears. Now you will not swell the rout Of lads that wore their honours out, Runners whom renown outran And the name died before the man. So set, before its echoes fade, The fleet foot on the sill of shade, And hold to the low lintel up The still-defended challenge-cup. And round that early-laurelled head Will flock to gaze the strengthless dead, And find unwithered on its curls The garland briefer than a girl’s.

I sat wondering: Why is there always this deep shade of melancholy over the fields arid river banks, the sky and the sunshine of our country? And I came to the conclusion that it is because with us Nature is obviously the more important thing. The sky is free, the fields limitless; and the sun merges them into one blazing whole. In the midst of this, man seems so trivial. He comes and goes, like the ferry-boat, from this shore to the other; the babbling hum of his talk, the fitful echo of his song, is heard; the slight movement of his pursuit of his own petty desires is seen in the world's market-places: but how feeble, how temporary, how tragically meaningless it all seems amidst the immense aloofness of the Universe! The contrast between the beautiful, broad, unalloyed peace of Nature—calm, passive, silent, unfathomable,—and our own everyday worries—paltry, sorrow-laden, strife-tormented, puts me beside myself as I keep staring at the hazy, distant, blue line of trees which fringe the fields across the river. Where Nature is ever hidden, and cowers under mist and cloud, snow and darkness, there man feels himself master; he regards his desires, his works, as permanent; he wants to perpetuate them, he looks towards posterity, he raises monuments, he writes biographies; he even goes the length of erecting tombstones over the dead. So busy is he that he has not time to consider how many monuments crumble, how often names are forgotten!

Hammond shook his head sadly. “Yet, you’ll remember,” he said, “the original genetic engineering companies, like Genentech and Cetus, were all started to make pharmaceuticals. New drugs for mankind. Noble, noble purpose. Unfortunately, drugs face all kinds of barriers. FDA testing alone takes five to eight years—if you’re lucky. Even worse, there are forces at work in the marketplace. Suppose you make a miracle drug for cancer or heart disease—as Genentech did. Suppose you now want to charge a thousand dollars or two thousand dollars a dose. You might imagine that is your privilege. After all, you invented the drug, you paid to develop and test it; you should be able to charge whatever you wish. But do you really think that the government will let you do that? No, Henry, they will not. Sick people aren’t going to pay a thousand dollars a dose for needed medication—they won’t be grateful, they’ll be outraged. Blue Cross isn’t going to pay it. They’ll scream highway robbery. So something will happen. Your patent application will be denied. Your permits will be delayed. Something will force you to see reason—and to sell your drug at a lower cost. From a business standpoint, that makes helping mankind a very risky business. Personally, I would never help mankind.

Instant Reading. A certain famous Fakir was claiming in the village that he could teach an illiterate person to read by a lightning technique. Nasrudin stepped out of the crowd: 'Very well, teach me – now.' The Fakir touched the Mulla's forehead, and said: 'Now go home immediately and read a book.' Half an our later Nasrudin was back in the market-place, clutching a book. The Fakir had gone on his way. 'Can you read now, Mulla?' the people asked him. 'Yes, I can read – but that is not the point. Where is that charlatan?' 'How can he be a charlatan if he has caused you to read without learning?' 'Because this book, which is authoritative, says: “All Fakirs are frauds”.

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.

In a village of La Mancha, the name of which I have no desire to call to mind, there lived not long since one of those gentlemen that keep a lance in the lance-rack, an old buckler, a lean hack, and a greyhound for coursing. An olla of rather more beef than mutton, a salad on most nights, scraps on Saturdays, lentils on Fridays, and a pigeon or so extra on Sundays, made away with three-quarters of his income. The rest of it went in a doublet of fine cloth and velvet breeches and shoes to match for holidays, while on week-days he made a brave figure in his best homespun. He had in his house a housekeeper past forty, a niece under twenty, and a lad for the field and market-place, who used to saddle the hack as well as handle the bill-hook. The age of this gentleman of ours was bordering on fifty; he was of a hardy habit, spare, gaunt-featured, a very early riser and a great sportsman. They will have it his surname was Quixada or Quesada (for here there is some difference of opinion among the authors who write on the subject), although from reasonable conjectures it seems plain that he was called Quexana. This, however, is of but little importance to our tale; it will be enough not to stray a hair's breadth from the truth in the telling of it.

Have you ever heard of the madman who on a bright morning lighted a lantern and ran to the market-place calling out unceasingly: "I seek God! I seek God!"—As there were many people standing about who did not believe in God, he caused a great deal of amusement. Why! is he lost? said one. Has he strayed away like a child? said another. Or does he keep himself hidden? Is he afraid of us? Has he taken a sea-voyage? Has he emigrated?—the people cried out laughingly, all in a hubbub. The insane man jumped into their midst and transfixed them with his glances. "Where is God gone?" he called out. "I mean to tell you! We have killed him,—you and I! We are all his murderers! But how have we done it? How were we able to drink up the sea? Who gave us the sponge to wipe away the whole horizon? What did we do when we loosened this earth from its sun? Whither does it now move? Whither do we move? Away from all suns? Do we not dash on unceasingly? Back-wards, sideways, forewards, in all directions? Is there still an above and below? Do we not stray, as through infinite nothingness? Does not empty space breathe upon us? Has it not become colder? Does not night come on continually, darker and darker? Shall we not have to light lanterns in the morning? Do we not hear the noise of the grave-diggers who are burying God? Do we not smell the divine putrefaction?—for even Gods putrefy! God is dead! God remains dead! And we have killed him! How shall we console ourselves, the most murderous of all murderers? The holiest and the mightiest that the world has hitherto possessed, has bled to death under our knife,—who will wipe the blood from us? With what water could we cleanse ourselves? What lustrums, what sacred games shall we have to devise? Is not the magnitude of this deed too great for us? Shall we not ourselves have to become Gods, merely to seem worthy of it? There never was a greater event,—and on account of it, all who are born after us belong to a higher history than any history hitherto!"—Here the madman was silent and looked again at his hearers; they also were silent and looked at him in surprise. At last he threw his lantern on the ground, so that it broke in pieces and was extinguished. "I come too early," he then said, "I am not yet at the right time. This prodigious event is still on its way, and is travelling,—it has not yet reached men's ears. Lightning and thunder need time, the light of the stars needs time, deeds need time, even after they are done, to be seen and heard. This deed is as yet further from them than the furthest star,—and yet they have done it!"—It is further stated that the madman made his way into different churches on the same day, and there intoned his Requiem æternam deo. When led out and called to account, he always gave the reply: "What are these churches now, if they are not the tombs and monuments of God?

The woods are so human," wrote John Foster, "that to know them one must live with them. An occasional saunter through them, keeping to the well-trodden paths, will never admit us to their intimacy. If we wish to be friends we must seek them out and win them by frequent, reverent visits at all hours; by morning, by noon, and by night; and at all seasons, in spring, in summer, in autumn, in winter. Otherwise we can never really know them and any pretence we may make to the contrary will never impose on them. They have their own effective way of keeping aliens at a distance and shutting their hearts to mere casual sightseers. It is of no use to seek the woods from any motive except sheer love of them; they will find us out at once and hide all their sweet, old-world secrets from us. But if they know we come to them because we love them they will be very kind to us and give us such treasures of beauty and delight as are not bought or sold in any market-place. For the woods, when they give at all, give unstintedly and hold nothing back from their true worshippers. We must go to them lovingly, humbly, patiently, watchfully, and we shall learn what poignant loveliness lurks in the wild places and silent intervales, lying under starshine and sunset, what cadences of unearthly music are harped on aged pine boughs or crooned in copses of fir, what delicate savours exhale from mosses and ferns in sunny corners or on damp brooklands, what dreams and myths and legends of an older time haunt them. Then the immortal heart of the woods will beat against ours and its subtle life will steal into our veins and make us its own forever, so that no matter where we go or how widely we wander we shall yet be drawn back to the forest to find our most enduring kinship.