Mutually Beneficial Quotes

I’m going to get changed,” I said. “Need help?” “Wow. You’re so chivalrous, Daemon.” His smile widened, flashing deep dimples. “Well, the experience would be mutually beneficial. I promise.

Solutions aren’t usually mutually beneficial when one party has all the power,” said Julian.

A business becomes successful when it becomes mutually beneficial for you and your customers.

Because that’s intimacy, Buckaroos. Somebody who understands exactly how weird you are, and you understand exactly how weird they are, and you’re in a sort of mutually beneficial hostage situation.

This Strategic, Mutually Beneficial and Romantically Oriented Alliance to Help Further Our Respective Careers—” “S.M.B.R.O.A.H.F.O.R.C. for short,” I offer. “Yeah, uh, I don’t think that’s shorter,” Caz tells me.

Thus the white men and Native Americans were able, through the spirit of goodwill and compromise, to reach the first in what would become a long series of mutually beneficial, breached agreements that enabled the two cultures to coexist peacefully for stretches of twenty and sometimes even thirty days, after which it was usually necessary to negotiate new agreements that would be even more mutual and beneficial, until eventually the Native Americans were able to perceive the vast mutual benefits of living in rock-strewn sectors of South Dakota.

My art is largely made up of my pain; re-framed, redesigned and re-purposed. It's a mutually beneficial experience for both the creator and the beholder. Transformative healing is a beautiful process.

Business deals should be mutually beneficial. Don’t fund other peoples profits with your loss.

With a clever strategy, each action is self-reinforcing. Each action creates more options that are mutually beneficial. Each victory is not just for today but for tomorrow.

The essence of Relationship Selling is when we convert a customer into a client and the seller gains the status of a supplier. It is really a process of forming a business partnership, where each partner not only transacts business but is interdependent in a mutually beneficial relationship, with a common growth objective. Sales can be:    B2B (Business to Business)  B2C (Business to Consumer)  Direct or indirect selling

He doesn’t sacrifice himself for others, nor does he expect others to be sacrificed for him. He takes the third alternative —  he  finds  relationships  that  are  mutually beneficial so that no sacrifice is required.

Ecologically considered, it is not primarily our verbal statements that are "true" or "false," but rather the kind of relations that we sustain with the rest of nature. A human community that lives in a mutually beneficial relation with the surrounding earth is a community, we might say, that lives in truth. The ways of speaking common to that community—the claims and beliefs that enable such reciprocity to perpetuate itself—are, in this important sense, true. They are in accord with a right relation between these people and their world. Statements and beliefs, meanwhile, that foster violence toward the land, ways of speaking that enable the impairment or ruination of the surrounding field of beings, can be described as false ways of speaking—ways that encourage an unsustainable relation with the encompassing earth. A civilization that relentlessly destroys the living land it inhabits is not well acquainted with truth, regardless of how many supported facts it has amassed regarding the calculable properties of its world.

Even the richest person, provided the riches comes from mutually beneficial exchange, does not need to give anything "back" to the community, because this person took nothing out of the community. Indeed, the reverse is true: Enterprises give to the community. Their owners take huge risks, and front the money for investment, precisely with the goal of serving others. Their riches are signs that they have achieved their aims.

Influencing others is not a matter of outsmarting them. It is a matter of discerning what they truly want and offering it to them in a mutually beneficial package. “He knows so little and accomplishes so much,

I have a proposition for you,” I said. “No.” She didn’t look up from her screen. “I propose we form a mutually beneficial arrangement,” I continued, ignoring her flat rejection. “As much as it pains me to admit, you weren’t terrible in bed, and I know I’m not terrible in bed. We’re both too busy to date or deal with the online dating scene. Therefore, we should enter a friends with benefits agreement. Minus the friends part.” It was genius, if I did say so myself. The physical chemistry was there, and neither of us had to worry about the other catching feelings. We could just fuck until we got tired of it.

The most successful of biology’s creatures coexist in mutually beneficial ecosystems.

Focus on being productive instead of busy.

means seeing both sides of the story and working towards a mutually beneficial situation for everyone.

Business should not be like war. It should be like love. And not a steamy, one night stand, but a mutually beneficial, steadily improving romance that lasts a lifetime.

People having a victim complex invite someone to tease them into their lives though they could have mutually beneficial relationships

Isn’t it profound the influence one is afforded—even the smallest among us—when affirmation comes clean off our tongue and clear from our hearts? All great progress and problem solving with others begins when at least one party is willing to place what is already good on the table. From there it is much easier to know where to begin and how to lead the interaction to a mutually beneficial end.

I’m a man of music as much as I am a man of words and prose. One could even possibly say that they, music and prose, are connected to a lengthy and mutually beneficial extent and that they have been of centuries or millenniums.

When supply can't keep up with demand, the result is bidding wars. And in bidding wars, there are always winners and there are always losers. There are no mutually beneficial outcomes. So from an economic perspective, this is extremely wasteful.

In a country riven by quarrels, Hamilton produced a vision of harmonious parts. Agriculture and commerce were mutually beneficial. North and south, the western frontier and the eastern seaboard, enjoyed complementary economies. The only thing needed to capitalize on these strengths was national unity.

Even unrelated members of a clan who exhibit such positive attributes trigger in our brains a moral pattern: (A) Og was nice to me, so (B) I should be nice to Og; and (C) if I help Og, (D) Og will return the favor. In The Mind of the Market I demonstrated that this effect can be seen between clans and tribes when they participated in mutually beneficial exchanges, also known as trade. Even in the modern world, opening trade borders between two countries tends to lower tensions and aggressions between them, and closing trade borders—imposing trade sanctions—increases the likelihood that two nations will fight. These are both good examples of moral patternicities that have worked for and against our species.3

He needed her. Like water. Like air. He needed her so badly it scared him, but never enough to let her go. She made him better, in every way.

Opportunities don't just happen. You create them

Rich people think long term. they balance their spending on enjoyment today with investing fore freedom tomorrow.

Nor can We predict happier times for religion and government from the plans of those who desire vehemently to separate the Church from the state, and to break the mutual concord between temporal authority and the priesthood. It is certain that that concord which always was favorable and beneficial for the sacred and the civil order is feared by the shameless lovers of liberty.

As a Free Trader, he was convinced by Mayo’s detailed arguments, supported by a large quantity of evidence, that far from Britain being an economic drain on India, trade had been mutually beneficial.117 The fact that almost all the richest people in India were Indian merchants or princes, not Britons, struck him as further evidence that the British were not the exploitative colonialists of other European empires in Asia and Africa.

Though BLM has some differing goals from antifa (e.g. the more explicit promotion of communism rather than anarchist-communism), both ideologies now cross-pollinate and influence one another to the point that they are linked entities. In Portland and Seattle, they are one and the same, with the same people showing up to each other’s events. Their convergence has been immensely mutually beneficial. Antifa gets mainstream legitimacy on the back of American racial divisions while BLM gets a volunteer militia at helm.

Like toddlers, toxic people base all their decisions on what they feel rather than on what is right. The thought of any consequences of their actions pale in comparison to getting what they want in the moment. Contrast this with healthy people: they think before they act and are mindful of how what they do may negatively impact themselves or others. Toxic people cannot tolerate consideration of others. When trying to have a conversation with them, they are self-referential rather than self-reflective. When you share something about yourself with such people, they immediately turn the account into a story about them. The self-referential side of toxicity turns toxic people into the greatest one-uppers, name-droppers, and liars you’ll ever come across. You cannot have a mutually beneficial conversation, where there is a natural back-and-forth flow. Sharing does not exist when communicating with toxic people. Of course, healthy flawed people sometimes do some of the same things that toxic people do. The difference, however, between ordinary and toxic lies is in the subtleness, persistence, and consistency of a toxic person’s behaviors.

the striving (and anxious) Christian, deprived of the Catholic’s recourse to sacramental justification, could find signs of his being among the elect if he could successfully and unceasingly apply himself to disciplined work and his worldly calling. Material productivity was often the fruit of such effort, which, compounded by the Puritan demand for ascetic renunciation of selfish pleasure and frivolous spending, readily lent itself to the accumulation of capital. Whereas traditionally the pursuit of commercial success was perceived as directly threatening to the religious life, now the two were recognized as mutually beneficial.

Differentiated affects have the further advantage of charm and elegance. They spread about them an air that is aesthetic and beneficial. A surprising number of extraverts practise an art—chiefly music—not so much because they are specially qualified for it as from a desire to make their contribution to social life. Nor is their fault-finding always unpleasant or altogether worthless. Very often it is no more than a well-adapted educative tendency which does a great deal of good. Equally, their dependence on the judgment of others is not necessarily a bad thing, as it often conduces to the suppression of extravagances and pernicious excesses which in no way further the life and welfare of society. It would be altogether unjustifiable to maintain that one type is in any respect more valuable than the other. The types are mutually complementary, and their differences generate the tension that both the individual and society need for the maintenance of life.

The City, Netherton had heard Lowbeer say, explaining the "klept" to Flynne, had long been, and well prior to the jackpot, a unique species of semi-autonomous crypto-state, the single least democratic element of elected British government. It was this singular status, according to Lowbeer, that had allowed it to ride out the eventual collapse of democracy. That, and its core expertise in laundering money, had brought it into a mutually beneficial synergy with the émigré oligarch community, dominated by Russians, who had themselves first been attracted to London by the City’s meta-criminal financial arcana, plus the lavish culture of personal amenities for those requiring same.

Your purpose is the lens through which you filter all your business decisions, from the tiny to the monumental. We’re talking about who you work with, what you offer, where you focus your time and energy, and even how you define your audience. Determining the unique purpose that underpins your company of one isn’t always a quick or easy process, and there’s no spreadsheet that can crunch some numbers and spit out the answer. Figuring out your purpose requires actual reflection on both your own desires and the audience you want to serve. After all, doing business boils down to serving others in a mutually beneficial way. Customers give you money, gratitude, and a shared passion, and you address their problems by applying your unique skills and knowledge to what you sell them.

people in hunter-gatherer communities shared about 25 percent, while people in societies who regularly engage in trade gave away about 45 percent. Although religion was a modest factor in making people more generous, the strongest predictor was “market integration,” defined as “the percentage of a household’s total calories that were purchased from the market, as opposed to homegrown, hunted, or fished.” Why? Because, the authors conclude, trust and cooperation with strangers lowers transaction costs and generates greater prosperity for all involved, and thus market fairness norms “evolved as part of an overall process of societal evolution to sustain mutually beneficial exchanges in contexts where established social relationships (for example, kin, reciprocity, and status) were insufficient.”57

Emmanuel Frimpong at work in Toms Creek, June 2020. Ecologists who study relationships among species have traditionally focused on competition and predation—because of their established importance to evolution, and because they are often more obvious and easier to document than cooperation. Researchers have paid relatively less attention to mutually beneficial relationships, called mutualisms, and reports of them have sometimes been met with the same kind of skepticism that greeted Elinor Ostrom’s work on human cooperation. On and around the bluehead chub nests of Toms Creek, however, Frimpong and his students found that while fish of different species often challenge one another on first encounter, they quickly settle into a détente, joining a collective that serves at least ten of the creek’s fish species.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

Recognizing how most great fortunes had been built up in predatory ways, through usury, war lending and political insider dealings to grab the Commons and carve out burdensome monopoly privileges led to a popular view of financial magnates, landlords and hereditary ruling elite as parasitic by the 19th century, epitomized by the French anarchist Proudhon’s slogan “Property as theft.” Instead of creating a mutually beneficial symbiosis with the economy of production and consumption, today’s financial parasitism siphons off income needed to invest and grow. Bankers and bondholders desiccate the host economy by extracting revenue to pay interest and dividends. Repaying a loan – amortizing or “killing” it – shrinks the host. Like the word amortization, mortgage (“dead hand” of past claims for payment) contains the root mort, “death.” A financialized economy becomes a mortuary when the host economy becomes a meal for the financial free luncher that takes interest, fees and other charges without contributing to production.

If a friend of yours has actually been secretly or unconsciously wanted to walk away from the friendship for a while then it's best they do so. You only want to keep relationships in your life that are thriving, that they are genuine. You don't want to maintain your grasp on a friendship where one person is fundamentally unhappy with it for one reason or another, or one person doesn't want to give the amount of energy and commitment that you do. Sometimes even if it hurts and it's shocking and we thought it would never happen, when a friendship ends it is actually, absolutely the right thing for us, because if they have had any doubt in their mind that the friendship wasn't right for them or beneficial for them, it's always best for us if they walk away. We don't want to continue to maintain friendships that allow them to linger, if there is something rotting that we never knew of. If we keep those kind of friendships in our life that are not built on a foundation of trust and mutual benefit, something is going to blow up in our faces.

There is a striking parallel between the emergence of the modern state and the goals of the technology we have discussed in this chapter. In scaling society up from tribes and small groups, governments have had to confront precisely the problem of enabling secure commerce and other interactions among strangers. The methods may be very different, but the goal is a shared one. Although a maximalist vision for decentralization might involve dismantling the state, this is not really a viable vision, especially when others who share our democracy want a state. However, decentralization through technology is not necessarily in opposition to the state at all. In fact, they can be mutually beneficial. For example, assuming well-identified parties, transfers of smart property can use the block chain for efficient transfers and still use the court system if a dispute arises. We think the big opportunity for block chain technology is implementing decentralization in a way that complements the functions of the state, rather than seeking to replace them. It

Yet, as beneficial as it can be, giving respect is often a difficult concession for people to make. In a problematic situation or relationship, respect may be the last thing we feel like giving. We may think that they do not deserve our respect and that they need to earn it. They may not be respecting us, so why should we respect them? If we feel rejected, as the union leader did, we naturally reject back. If we feel excluded, we naturally exclude back. If we feel attacked, we attack back. Out of pain, we cause pain. It is a mutually destructive cycle that has no end as I have witnessed countless times from families to businesses to communities to entire societies. The usual results are losses all around.

Every man and every woman is a star: we all come from the same source, made from the same stuff, and it is that stuff that also makes the rest of the universe. When we are created, we contain within ourselves a spark of the divine, a star within our bodies of flesh that is eternal and a direct reflection of every other star contained within every other person and being upon the earth and in the heavens. Together we are constellations, and we come together in groups to create patterns in the sky. We move about in the heavens and in our orbits, and some of us collide while some of us find a mutually beneficial orbit; still others unite in the most beautiful constellations that their union will be seen and remembered throughout the ages. But we are all star-children, siblings under the canopy of heaven, and we all seek reunion with that from which we came bursting into life. The stars within us speak to their source and origin, and we yearn to return to it. The journey is long, but we find every now and then in another person a star that is closest to that which we yearn for, and we see in them the source of light, and they see it in us. We join with them, in yearning and desire and passion, and through them we are completed. This is love: the joining of two stars contained in the bodies of two human beings, expressed in their bridging of the gap between them and the gap between them and the divine. Yet do not curse the gap, Lover; do not bemoan the space that you must traverse to achieve reunion and love, for it is only by virtue of this gap that you might feel yearning and desire and love at all.

It must be understood that a society’s dominant mode of material production, i.e., the “hegemonic” method of organizing the relations of material production (such as manufacturing and food production), conditions the overall character of the society more than any other of its features does. This is because the society is erected on the basis of material production; the first task for a society is to reproduce itself in its specific form, which presupposes the reproduction of a set of production relations. Social relations will tend to evolve that make possible the reproducing of the relations of production. In the spheres of economic distribution, of politics, of sexual relations, of intellectual production, and so on, social structures and ideologies will tend to predominate that are beneficial, “functionally selected” with respect to the dominant mode of production.5 Therefore, a movement that aims for fundamental transformations in society should not limit itself to the sphere of distribution, as do consumer co-ops, credit unions, and housing co-ops, nor the sphere of gender relations, as does the feminist movement, but should concentrate on changing the mode of production (with its correlative property relations), as does worker cooperativism. Such cooperativism on a societal scale, involving “a federation of free communities which shall be bound to one another by their common economic and social interests and shall arrange their affairs by mutual agreement and free contract,”6 is not only a more socially rational way of organizing production than capitalism but also a more intrinsically ethical way (even apart from its potential allocative efficiencies).

Christ is the all-sufficient Husband who willingly weds himself to us. On the one hand, he has taken full responsibility for all our debts, and on the other hand, his honor and riches and the inestimable value of his eternal estate are now all ours—“our debts are paid, our settlements secured, and our names changed.”25 He now deals with us with great affection, as is proper toward his bride, and we are given his “great love, tenderness, and sympathy.” In the coming wedding of the church to Christ we are brought face-to-face with the divine affections. “The gospel is not designed to make us stoics: it allows full room for those social feelings which are so necessary and beneficial in our present state,” writes Newton, and the affections and beauty and mutual love in the greatest marriage on earth are but an echo of the beauty in the gospel.

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

Lacking valid reasons to justify himself and sufficient strength to defend himself, easily crushing an individual, but himself crushed by gangs of bandits, alone against everyone and, because of mutual jealousies, unable to join with his equals against an enemy united by a common hope of pillage, the rich man, hard pressed by necessity, eventually conceived the most cleverly designed project which has ever entered the human mind. That was to use to his advantage the very forces of those who were attacking him, to turn his enemies into his defenders, to inspire them with other maxims, and to give them other institutions which were as beneficial to him as natural right was against him. With this in mind, after showing his neighbours the horror of a situation which armed them all against the others, which made their possessions as onerous as their needs, and in which no one found his security either in poverty or in wealth, he easily came up with specious reasons to lead them to his goal. "Let us unite," he said to them, "to protect the weak from oppression, to restrain the ambitious, and to assure to each man the possession of what belongs to him. Let us set up rules of justice and peace to which everyone is obliged to conform, which do not exempt any one, and which in some way make up for the whims of fortune, by subjecting the powerful and the weak equally to mutual obligations. In a word, instead of turning our forces against ourselves, let us collect them into one supreme power which governs us according to wise laws and which protects and defends all the members of the association, repels common enemies, and keeps us in an eternal harmony." He required much less than the equivalent of this speech to convince crude and easily seduced men, who, in addition, had too many things to disentangle among themselves to be able to go without arbitrators and too much avarice and ambition to be able to do without masters for any length of time. They all rushed headlong into their chains, believing they were guaranteeing their liberty.

Over those nine months in 1999, when we were rushing to reboot this broken film, the Braintrust would evolve into an enormously beneficial and efficient entity. Even in its earliest meetings, I was struck by how constructive the feedback was. Each of the participants focused on the film at hand and not on some hidden personal agenda. They argued—sometimes heatedly—but always about the project. They were not motivated by the kinds of things—getting credit for an idea, pleasing their supervisors, winning a point just to say you did—that too often lurk beneath the surface of work-related interactions. The members saw each other as peers. The passion expressed in a Braintrust meeting was never taken personally because everyone knew it was directed at solving problems. And largely because of that trust and mutual respect, its problem-solving powers were immense.

In putting an agreement together, there are further transaction costs. Negotiations can be drawn out. Bargainers sometimes overreach in trying to squeeze out a good bargain, causing an impasse and spoiling what could have been a mutually beneficial deal. After the fact, there are still other transaction costs. Monitoring work costs time and money. The enforcement of contracts and the prevention and settling of disputes do not come for free. If agreements are not watertight, productive opportunities may be forgone.

Democratizing China is not, however, the principal rationale for engaging it; that is the task of the Chinese themselves. But creating a mutually nonthreatening and beneficial relationship is an appropriate,and achievable, goal for the United States. Acting on the presumption of an existing or probable China threat, on the other hand, exaggerates China's intentions and capabilities and opens the door to a new Cold War.

An ecosystem is a web of mutually beneficial relationships that enhances the value of all of the participants.

Arguments should be about understanding other people better, sharing ideas and finding mutually beneficial ways ahead.

In today’s workforce, many of us trust each other and communicate more, and in turn, we’re more authentic and open to input and criticism. Many of us invite collaboration from all sources—even from our competition, when mutually beneficial. More than anything else, we’re more cooperative, and more social.

Mental health is closely association with physical health, and new evidence relating bacteria in the human digestive tract to mood and cognition offers confirmation that you should always trust your gut. The symbiotic relationship between our bodies and bacteria has a long evolutionary history, and, in a beautiful example of a mutually beneficial partnership, if we keep our guts happy, our guts will keep us happy.

Being an ally, for example, means not insisting that Israel, a sovereign country with a globally renowned judicial system, conduct “swift and transparent investigations” of security incidents. Americans would surely be offended if such demands were leveled at them by a foreign government, yet the United States routinely makes them of Israel. But being an ally also means that Israel should not repay America for supporting it in the Security Council by building in isolated settlements. Being an ally, on the one hand, means releasing Jonathan Pollard and recognizing Israel’s capital in Jerusalem, and on the other, respecting American Jewish pluralism and the prerogatives of the world’s mightiest power. Allies respect the decisions of one another’s democratically chosen leaders, even when they disagree. They back one another on principle and not merely to placate domestic constituents. Their bonds are elemental, meaningful, and mutually, enduringly beneficial.

Research on brain development illustrates that babies are born with the biological expectation to be a part of a mutually beneficial relationship and that positive relationships are the single most important factor in healthy development.  According to Woodcock-Ross, Hooper, Stenhouse, & Sheaff (2009), “the interactional quality of early relationship experiences has a biological impact on the rapidly developing brain, alongside effects upon psychological health and social functioning” (p. 1009).  In fact, early relationships create the foundation upon which all other learning can occur.  “Each achievement – language and learning, social development, the emergence of self-regulation – occurs in the context of close relationships with others” (National Academy of Science, 2000).   Due to the importance of early relationships for optimal brain development, relational risk factors for infants in the form of unmet emotional needs or negative caregiving experiences places them at an increased risk for mental health problems (Fish & Chapman, 2004).  This risk is mitigated within the context of caring, nurturing relationships with adult caregivers.

By loving each other and the world we live in, we can work together toward the common goal of peace. When people work together toward a common goal, they are unstoppable. We need to be willing to work toward a positive goal. Instead of "fighting" the negatives, we need to collaborate on creating and enhancing the positives. Elevating the economic power of all people, living in peace in mutually beneficial ways, and respecting the religious beliefs of others even if they are different than ours, as long as they have positive impacts on the living.

Countries competing against one another in the same array of products and services is not covered by Ricardian trade theory.   Offshoring doesn’t fit the Ricardian or the competitive idea of free trade. In fact, offshoring is not trade.   Offshoring is the practice of a firm relocating its production of goods or services for its home market to a foreign country. When an American firm moves production offshore, US GDP declines by the amount of the offshored production, and foreign GDP increases by that amount. Employment and consumer income decline in the US and rise abroad. The US tax base shrinks, resulting in reductions in public services or in higher taxes or a switch from tax finance to bond finance and higher debt service cost.   When the offshored production comes back to the US to be marketed, the US trade deficit increases dollar for dollar. The trade deficit is financed by turning over to foreigners US assets and their future income streams. Profits, dividends, interest, capital gains, rents, and tolls from leased toll roads now flow from American pockets to foreign pockets, thus worsening the current account deficit as well.   Who benefits from these income losses suffered by Americans? Clearly, the beneficiary is the foreign country to which the production is moved. The other prominent beneficiaries are the shareholders and the executives of the companies that offshore production. The lower labor costs raise profits, the share price, and the “performance bonuses” of corporate management.   Offshoring’s proponents claim that the lost incomes from job losses are offset by benefits to consumers from lower prices. Allegedly, the harm done to those who lose their jobs is more than offset by the benefit consumers in general get from the alleged lower prices. Yet, proponents are unable to cite studies that support this claim. The claim is based on the unexamined assumption that offshoring is free trade and, thereby, mutually beneficial.   Proponents of jobs offshoring also claim that the Americans who are left unemployed soon find equal or better jobs. This claim is based on the assumption that the demand for labor ensures full employment, and that people whose jobs have been moved abroad can be retrained for new jobs that are equal to or better than the jobs that were lost.   This claim is false.

The most vibrant platforms embrace third-party collaboration. The companies behind these platforms seek to foster symbiotic and mutually beneficial relationships with users, customers, partners, vendors, developers, and the community at large.

What Makes It Work-A Review of the Research Literature Describing Factors Which Influence the Success of Collaboration. They describe collaboration as a mutually beneficial and well-defined relationship entered into by two or more organizations to achieve common goals. The relationship includes a commitment to: (1) a shared vision and mutual goals; (2) a jointly developed structure, shared responsibility, and agreed-upon methods of communication; (3) mutual authority and accountability for success; and (4) sharing of resources and rewards.

International regimes perform the valuable functions of reducing the costs of legitimate transactions, while increasing the costs of illegitimate ones, and of reducing uncertainty. International regimes by no means substitute for bargaining; on the contrary, they authorize certain types of bargaining for certain purposes. Their most important function is to facilitate negotiations leading to mutually beneficial agreements among governments. Regimes also affect incentives for compliance by linking issues together and by being linked together themselves. Behavior on one set of questions necessarily affects others’ actions with regard to other matters.

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