Paying Debts Quotes

Worrying is like paying a debt you don't owe.

I don't know how you feel, but I'm pretty sick of church people. You know what they ought to do with churches? Tax them. If holy people are so interested in politics, government, and public policy, let them pay the price of admission like everybody else. The Catholic Church alone could wipe out the national debt if all you did was tax their real estate.

A Lannister always pays his debts.

Sometimes I go to God and say, "God, if Thou dost never answer another prayer while I live on this earth, I will still worship Thee as long as I live and in the ages to come for what Thou hast done already. God’s already put me so far in debt that if I were to live one million millenniums I couldn’t pay Him for what He’s done for me.

When I treat other people with kindness and love, it is part of my way of paying my debt to God and the world for the privilege of living on this planet.

[Credit is a system whereby] a person who can't pay, gets another person who can't pay, to guarantee that he can pay.

Don't you see?" said Calla. "He wasn't coming to pay your debt. He was coming to see if you'd returned to pay it yourself." Lila felt her face go hot. "I do not know why you two are circling each other like stars. It is not my cosmic dance. But I do know that you come asking after one another, when only a few strides and a handful of stars divide you.

We wear the mask that grins and lies, It hides our cheeks and shades our eyes,— This debt we pay to human guile; With torn and bleeding hearts we smile

Do not confuse "duty" with what other people expect of you; they are utterly different. Duty is a debt you owe to yourself to fulfill obligations you have assumed voluntarily. Paying that debt can entail anything from years of patient work to instant willingness to die. Difficult it may be, but the reward is self-respect. But there is no reward at all for doing what other people expect of you, and to do so is not merely difficult, but impossible. It is easier to deal with a footpad than it is with the leech who wants "just a few minutes of your time, please—this won't take long." Time is your total capital, and the minutes of your life are painfully few. If you allow yourself to fall into the vice of agreeing to such requests, they quickly snowball to the point where these parasites will use up 100 percent of your time—and squawk for more! So learn to say No—and to be rude about it when necessary. Otherwise you will not have time to carry out your duty, or to do your own work, and certainly no time for love and happiness. The termites will nibble away your life and leave none of it for you. (This rule does not mean that you must not do a favor for a friend, or even a stranger. But let the choice be yours. Don't do it because it is "expected" of you.)

No man deserves a woman like that. He mortgages his very soul to win her and spends his life paying off the debt.

Men seem to be born with a debt they can never pay no matter how hard they try.

As it turns out, we don't "all" have to pay our debts. Only some of us do.

Worry is the interest you pay on a debt you may not owe.

Love is a debt, she thought. When the bill comes, you pay in grief.

Innocent or guilty, a Lannister pays his debts.

I began reluctantly to steal from the present to pay off debts I knew I'd incur in the future.

What does jealousy indicate? Jealousy is love manifested in the physical world. If you are jealous you have a debt to pay; if someone is jealous of you, he has a debt to pay to you.

I heard a Lannister always pays his debts." "Oh, every penny....but never a groat more. You'll get the meal you bargained for, but it won't be sauced with gratitude, and in the end it will not nourish you.

You don't pay back your parents. You can't. The debt you owe them gets collected by your children, who hand it down in turn. It's a sort of entailment. Or if you don't have children of the body, it's left as a debt to your common humanity. Or to your God, if you possess or are possessed by one. The family economy evades calculation in the gross planetary product. It's the only deal I know where, when you give more than you get, you aren't bankrupted - but rather, vastly enriched.

Do what ya have to do to pay off yer debt with Heaven,’ he said, his concern for proper speech abandoned. ‘But ya do not die on me, ya understand? I can’t live without ya. Yer all I got, woman.’ Her breath caught in her lungs. ‘I don’t want to be here if you’re not.

Take what the world owes you by any means necessary,” Pride had said. “The world has a shit memory. It will never pay its debts unless you force its hand.

Go, faithful subject, and pay your debt to the king.

Sometimes the way to do what you hope to do will be clear cut, and sometimes it will be almost impossible to decide whether or not you are doing the correct thing, because you'll have to balance your goals and hopes with feeding yourself, paying debts, finding work, settling for what you can get.

Civilized people must, I believe, satisfy the following criteria: 1) They respect human beings as individuals and are therefore always tolerant, gentle, courteous and amenable ... They do not create scenes over a hammer or a mislaid eraser; they do not make you feel they are conferring a great benefit on you when they live with you, and they don't make a scandal when they leave. (...) 2) They have compassion for other people besides beggars and cats. Their hearts suffer the pain of what is hidden to the naked eye. (...) 3) They respect other people's property, and therefore pay their debts. 4) They are not devious, and they fear lies as they fear fire. They don't tell lies even in the most trivial matters. To lie to someone is to insult them, and the liar is diminished in the eyes of the person he lies to. Civilized people don't put on airs; they behave in the street as they would at home, they don't show off to impress their juniors. (...) 5) They don't run themselves down in order to provoke the sympathy of others. They don't play on other people's heartstrings to be sighed over and cosseted ... that sort of thing is just cheap striving for effects, it's vulgar, old hat and false. (...) 6) They are not vain. They don't waste time with the fake jewellery of hobnobbing with celebrities, being permitted to shake the hand of a drunken [judicial orator], the exaggerated bonhomie of the first person they meet at the Salon, being the life and soul of the bar ... They regard prases like 'I am a representative of the Press!!' -- the sort of thing one only hears from [very minor journalists] -- as absurd. If they have done a brass farthing's work they don't pass it off as if it were 100 roubles' by swanking about with their portfolios, and they don't boast of being able to gain admission to places other people aren't allowed in (...) True talent always sits in the shade, mingles with the crowd, avoids the limelight ... As Krylov said, the empty barrel makes more noise than the full one. (...) 7) If they do possess talent, they value it ... They take pride in it ... they know they have a responsibility to exert a civilizing influence on [others] rather than aimlessly hanging out with them. And they are fastidious in their habits. (...) 8) They work at developing their aesthetic sensibility ... Civilized people don't simply obey their baser instincts ... they require mens sana in corpore sano. And so on. That's what civilized people are like ... Reading Pickwick and learning a speech from Faust by heart is not enough if your aim is to become a truly civilized person and not to sink below the level of your surroundings. [From a letter to Nikolay Chekhov, March 1886]

All must pay the debt of nature.

The only difference between a cult and a religion is the amount of real estate they own” “Stupidity has a certain charm - ignorance does not” “My best advice to anyone who wants to raise a happy, mentally healthy child is: Keep him or her as far away from a church as you can” “It would be easier to pay off the national debt overnight than to neutralize the long-range effects of our national stupidity” “Communism doesn't work because people like to own stuff.

You rescue me. I rescue you. That’s how this works. To pay your debts, you had to know who you owed. You had to decide who you were willing to go to war for and who you trusted to jump into the fray for you. That was all there was in this world. No heroes or villains, just the people you’d brave the waves for, and the ones you’d let drown.

It is incumbent on every generation to pay its own debts as it goes. A principle which if acted on would save one-half the wars of the world.

Of course you don't deserve her. No man deserves a woman like that. He mortgages his very soul to win her and spends his life paying off the debt.

if you don’t sleep the very first night after learning, you lose the chance to consolidate those memories, even if you get lots of “catch-up” sleep thereafter. In terms of memory, then, sleep is not like the bank. You cannot accumulate a debt and hope to pay it off at a later point in time. Sleep for memory consolidation is an all-or-nothing event.

When you sleep I will creep Into your thoughts Like a bad debt That you can't pay Take the easy way and give in!

Guilt is a feeling that you owe a debt that you're not paying.

Because that's what the story's really about: getting out of paying your debts. That's not how they tell it, but I knew. My father was a moneylender, you see.

We wear the mask that grins and lies, It hides our cheeks and shades our eyes,- - This debt we pay to human guile; With torn and bleeding hearts we smile And mouth with myriad subtleties. Why should the world be otherwise, In counting all our tears and sighs? Nay, let them only see thus, while We wear the mask. We smile, but, O great Christ, our cries To thee from tortured souls arise. We sing, but oh the clay is vile Beneath our feet, and long the mile; But let the world dream otherwise, We wear the mask!

He came to me, after you were gone. Master Kell.” Lila’s eyes widened. “What for?” “To pay the debt for your clothes.” Her mood darkened. “I can pay my own debts,” she snapped, “and Kell knows it.” Calla smiled. “That is what I told him. And he went away. But a week later, he came back, and made the same offer. He comes every week.” “Bastard,” mumbled Lila, but the merchant shook her head. “Don’t you see?” said Calla. “He wasn’t coming to pay your debt. He was coming to see if you’d returned to pay it yourself.

A good name is still to be preferred over great riches. Especially it is to be preferred to the appearance of riches, aquired with nothing down and nothing to pay for 2 months.

We can pay our debts to the past by putting the future in debt to ourselves.

You still owe a debt. Pay it.

Here lies a she sun, and a he moon there; She gives the best light to his sphere; Or each is both, and all, and so They unto one another nothing owe; And yet they do, but are So just and rich in that coin which they pay, That neither would, nor needs forbear, nor stay; Neither desires to be spared nor to spare. They quickly pay their debt, and then Take no acquittances, but pay again; They pay, they give, they lend, and so let fall No such occasion to be liberal. More truth, more courage in these two do shine, Than all thy turtles have and sparrows, Valentine.

We enter the world as a minute part of the life we are given, and from then on we are ever paying off debts. To ourselves. For ourselves. In order for the final reckoning to tally.

Death is a debt which every one of us must pay.

I am quite likely to re-act to the opposite extreme - to feel rapturously that the world is beautiful and mere existence something to thank God for. I suppose our 'blues' are the price we have to pay for our temperament. 'The gods don't allow us to be in their debt.' They give us sensitiveness to beauty in all its forms but the shadow of the gift goes with it.

I know you all, and will awhile uphold The unyoked humour of your idleness. Yet herein will I imitate the sun, Who doth permit the base contagious clouds To smother up his beauty from the world, That when he please again to be himself, Being wanted, he may be more wondered at By breaking through the foul and ugly mists Of vapours that did seem to strangle him. If all the year were playing holidays, To sport would be as tedious as to work; But when they seldom come, they wished-for come, And nothing pleaseth but rare accidents. So, when this loose behaviour I throw off And pay the debt I never promisèd, By how much better than my word I am, By so much shall I falsify men’s hopes; And like bright metal on a sullen ground, My reformation, glitt’ring o’er my fault, Shall show more goodly and attract more eyes Than that which hath no foil to set it off. I’ll so offend to make offence a skill, Redeeming time when men think least I will.

It seemed Eve’s bite from the apple of knowledge was a debt women were doomed to pay for eternity.

One soul is enough, I know, to pay the debt for thousands, if one will go to the gods in all good faith.

You simply cannot pay the debts that come along with believing you are unworthy.

Crito, I owe a cock to Asclepius; will you remember to pay the debt?

Parenting is the greatest pay it forward system on earth. We don't owe our parents anything. We owe our children everything. The same was true for our parents. The same will be true for our children.

I am a degenerate modern semi-intellectual who would die if I did not get my early morning cup of tea and my New Statesman every Friday. Clearly I do not, in a sense, 'want' to return to a simpler, harder, probably agricultural way of life. In the same sense I don't 'want' to cut down on my drinking, to pay my debts, to take enough exercise, to be faithful to my wife, etc. etc. But in another and more permanent sense I do want these things, and perhaps in the same sense I want a civilization in which 'progress' is not definable as making the world safe for little fat men.

He owe his wife a debt he couldn't hope to pay with any coin save one: open the cage and let the bird fly.

My debt to you, Beloved, is one I cannot pay, in any coin of any realm, on any reckoning day.

There were other things to tend to first. There were other debts to pay.

Principles are nice things. If you can afford them. I like to think I am a principled man, but then, most men do. The fact is, we all have a price, we all have buttons that can press to make us do things that are not entirely honorable. Principles do not pay the mortgage or clear our debts. A principled man is generally a man who has everything he wants or absolutely nothing to lose.

technical debt’ that is not being paid down. It comes from taking shortcuts, which may make sense in the short-term. But like financial debt, the compounding interest costs grow over time. If an organization doesn’t pay down its technical debt, every calorie in the organization can be spent just paying interest, in the form of unplanned work.

No one can obtain felicity by pursuit. This explains why one of the elements of being happy is the feeling that a debt of gratitude is owed, a debt impossible to pay. Now, we do not owe gratitude to ourselves. To be conscious of gratitude is to acknowledge a gift.

Your Highness, I have to take back everything that the Wei Kingdom owes, no matter what. As for what I owe you...I'll just pay it back with my life. If this life could not clear that debt either, I'll just pay it back in the next life.

I owe a debt to you," his low voice hissed at Shion's ear. "Four years ago, you saved my life. I'm paying back that debt. That's all." "Then you've paid enough. Too much, even." Shion gripped Nezumi's wrist to pry it away from his collar. But Nezumi's taut muscles showed no signs of relaxing. "Let go." "Make me, little boy." "I'll bite your nose off." Shion clicked his teeth. There was a split second of hesitation. Shion didn't miss it. He slid a hand around the back of Nezumi's neck. "Biting noses off is my specialty." "Huh? Wait a second, that's dirty―" "I forgot to mention, over these past four years, I've also learned how to fight.

The church is often called a killjoy for protesting against sexual license. But the real killing of joy comes with the grabbing of pleasure. As with credit card usage. the price tag is hidden at the start, but the physical and emotional debt incurred will take a long time to pay off.

This is a great trap of the twentieth century: on one side is the logic of the market, where we like to imagine we all start out as individuals who don't owe each other anything. On the other is the logic of the state, where we all begin with a debt we can never truly pay. We are constantly told that they are opposites, and that between them they contain the only real human possibilities. But it's a false dichotomy. States created markets. Markets require states. Neither could continue without the other, at least, in anything like the forms we would rec­ognize today.

Let's say that the consensus is that our species, being the higher primates, Homo Sapiens, has been on the planet for at least 100,000 years, maybe more. Francis Collins says maybe 100,000. Richard Dawkins thinks maybe a quarter-of-a-million. I'll take 100,000. In order to be a Christian, you have to believe that for 98,000 years, our species suffered and died, most of its children dying in childbirth, most other people having a life expectancy of about 25 years, dying of their teeth. Famine, struggle, bitterness, war, suffering, misery, all of that for 98,000 years. Heaven watches this with complete indifference. And then 2000 years ago, thinks 'That's enough of that. It's time to intervene,' and the best way to do this would be by condemning someone to a human sacrifice somewhere in the less literate parts of the Middle East. Don't lets appeal to the Chinese, for example, where people can read and study evidence and have a civilization. Let's go to the desert and have another revelation there. This is nonsense. It can't be believed by a thinking person. Why am I glad this is the case? To get to the point of the wrongness of Christianity, because I think the teachings of Christianity are immoral. The central one is the most immoral of all, and that is the one of vicarious redemption. You can throw your sins onto somebody else, vulgarly known as scapegoating. In fact, originating as scapegoating in the same area, the same desert. I can pay your debt if I love you. I can serve your term in prison if I love you very much. I can volunteer to do that. I can't take your sins away, because I can't abolish your responsibility, and I shouldn't offer to do so. Your responsibility has to stay with you. There's no vicarious redemption. There very probably, in fact, is no redemption at all. It's just a part of wish-thinking, and I don't think wish-thinking is good for people either. It even manages to pollute the central question, the word I just employed, the most important word of all: the word love, by making love compulsory, by saying you MUST love. You must love your neighbour as yourself, something you can't actually do. You'll always fall short, so you can always be found guilty. By saying you must love someone who you also must fear. That's to say a supreme being, an eternal father, someone of whom you must be afraid, but you must love him, too. If you fail in this duty, you're again a wretched sinner. This is not mentally or morally or intellectually healthy. And that brings me to the final objection - I'll condense it, Dr. Orlafsky - which is, this is a totalitarian system. If there was a God who could do these things and demand these things of us, and he was eternal and unchanging, we'd be living under a dictatorship from which there is no appeal, and one that can never change and one that knows our thoughts and can convict us of thought crime, and condemn us to eternal punishment for actions that we are condemned in advance to be taking. All this in the round, and I could say more, it's an excellent thing that we have absolutely no reason to believe any of it to be true.

The real story isn’t half as pretty as the one you’ve heard. The real story is, the miller’s daughter with her long golden hair wants to catch a lord, a prince, a rich man’s son, so she goes to the moneylender and borrows for a ring and a necklace and decks herself out for the festival. And she’s beautiful enough, so the lord, the prince, the rich man’s son notices her, and dances with her, and tumbles her in a quiet hayloft when the dancing is over, and afterwards he goes home and marries the rich woman his family has picked out for him. Then the miller’s despoiled daughter tells everyone that the moneylender’s in league with the devil, and the village runs him out or maybe even stones him, so at least she gets to keep the jewels for a dowry, and the blacksmith marries her before that firstborn child comes along a little early. Because that’s what the story’s really about: getting out of paying your debts.

Society takes upon itself the right to inflict appalling punishment on the individual, but it also has the supreme vice of shallowness, and fails to realise what it has done. When the man’s punishment is over, it leaves him to himself; that is to say, it abandons him at the very moment when its highest duty towards him begins. It is really ashamed of its own actions, and shuns those whom it has punished, as people shun a creditor whose debt they cannot pay, or one on whom they have inflicted an irreparable, an irremediable wrong.

FORBIDDEN Pain without learning is forbidden, waking up one day not knowing what to do, being afraid of your memories. It is forbidden not to smile at problems, not to fight for what you want, to abandon all because of fears, not to realize your dreams. It is forbidden not to show your love, to be ashamed of your tears, to not laugh with children, to make someone else pay your debts, bad humor. It is forbidden to forget your friends, to not try to understand why they live far away, to treat people as disposable, to call them only when you need them. It is forbidden to not be yourself in front of others, pretending around people you don’t care about, trying to be funny just so you'll be remembered, to forget about all the people who love you. It is forbidden not to do things for yourself, to be afraid of life and its commitments, to not to live each day as if it were your last. It forbidden to take someone out without having fun, to forget their eyes, their laugh, to not respect love even if it is past, just because your paths have stopped crossing, to forget your past and only live in the moment. It is forbidden not to try to understand people, to think that other’s lives are worth more than yours, to not know that each one of us has our own way and our own happiness. It is forbidden not create your own story, to have no time for people who need you, to not understand what life gives to you, and that it can also be taken away. It is forbidden not find your happiness, to not live your life with a positive attitude, to not think we can do better and be better, to feel that without you, this world would still be the same...

Everything we get, outside of the free gifts of nature, must in some way be paid for. The world is full of so- called economists who in turn are full of schemes for getting something for nothing. They tell us that the government can spend and spend without taxing at all; that it can continue to pile up debt without ever paying it off, because "we owe it to ourselves.

The problem of the survival of humanity is not a matter of ensuring the birth of future generations but of limiting it. The immediate danger to humanity is that of total annihilation within a generation or two, not the failure of mankind to breed. A woman seeking alternative modes of life is no longer morally bound to pay her debt to nature.

The truth is - no matter how “self-made” you think you are, you are really made by many who have invested in your life. Be known as a thankful and grateful person… and be known as the person that is investing in others to build them up, as well. It’s your way of paying back the debt that others have invested in you.

If I owe a person money, and cannot pay him, and he threatens to put me in prison, another person can take the debt upon himself, and pay it for me. But if I have committed a crime, every circumstance of the case is changed. Moral justice cannot take the innocent for the guilty even if the innocent would offer itself. To suppose justice to do this, is to destroy the principle of its existence, which is the thing itself. It is then no longer justice. It is indiscriminate revenge.

Are you gonna arrest a robber?" "Know any?" "My friend Everet stoled a candy bar from the store, but his ma found out and made him go pay for it out of his 'lowance, and he couldn't have candy or nothing for a whole month. You could arrest him. He's over there." He pointed, cheerfully ratting out his pal. "It sounds like he's paid his debt to society.

Now discontent nibbled at him - not painfully, but constantly. Where does discontent start? You are warm enough, but you shiver. You are fed, yet hunger gnaws you. You have been loved, but your yearning wanders in new fields. And to prod all these there's time, the bastard Time. The end of life is now not so terribly far away - you can see it the way you see the finish line when you come into the stretch - and your mind says, "Have I worked enough? Have I eaten enough? Have I loved enough?" All of these, of course, are the foundation of man's greatest curse, and perhaps his greatest glory. "What has my life meant so far, and what can it mean in the time left to me?" And now we're coming to the wicked, poisoned dart: "What have I contributed in the Great Ledger? What am I worth?" And this isn't vanity or ambition. Men seem to be born with a debt they can never pay no matter how hard they try. It piles up ahead of them. Man owes something to man. If he ignores the debt it poisons him, and if he tries to make payments the debt only increases, and the quality of his gift is the measure of the man.

Young men starting in life should avoid running into debt. There is scarcely anything that drags a person down like debt. It is a slavish position to get ill, yet we find many a young man, hardly out of his "teens," running in debt. He meets a chum and says, "Look at this: I have got trusted for a new suit of clothes." He seems to look upon the clothes as so much given to him; well, it frequently is so, but, if he succeeds in paying and then gets trusted again, he is adopting a habit which will keep him in poverty through life. Debt robs a man of his self-respect, and makes him almost despise himself.

Do you know how long I’ve been telling myself you hated me? Or how hard it’s been to keep believing it? You’d do things, these amazing, insane things, like stealing me back from Blind Michael or breaking me out of jail, and I’d say, ‘Oh, he just wants to pay his debts,’ or, ‘Oh, who knows what a cat is thinking?’” My voice broke a little on the last word. Dammit. Tybalt’s eyes widened, hope kindling in their depths. “What are you saying?” “I’m saying— oak and ash, Tybalt, I’m saying I’m in love with you, I’ve been in love with you for a while, and the only way I was dealing with it was by not dealing with it, ever.” I shook my head. “I knew I’d never have you, so I told myself I didn’t want you, and if you don’t really want me, if you want some idea of me, or just want to chase and not catch, I’ll understand, but this has been a hard week, Tybalt, this has been such a hard week. I’ve been waiting for you to come here, because I need you to tell me. Okay? Just tell me what you want.” “Oh, October. Toby. My Toby.” He pulled one hand from mine, reaching up to tuck my hair behind my ear. His fingers were shaking. That was what I focused on, more than anything else. His fingers were shaking. “Do you think I’m cruel enough to do that to you?” I sniffled. “No,” I admitted. “Thank Oberon,” he said, and pulled me close, and kissed me.

No," said Godfrey, with a keen decisiveness of tone, in contrast with his usually careless and unemphatic speech—"there's debts we can't pay like money debts, by paying extra for the years that have slipped by. While I've been putting off and putting off, the trees have been growing—it's too late now. Marner was in the right in what he said about a man's turning away a blessing from his door: it falls to somebody else.

Everyone has some kind of debt. Such is life. Debts and liabilities, obligations, gratitude, payments, doing something for someone. Or perhaps for ourselves? For in fact we are always paying ourselves back and not someone else. Each time we are indebted we pay off the debt to ourselves. In each of us lies a creditor and a debtor at once and the art is for the reckoning to tally inside us. We enter the world as a minute part of the life we are given, and from then on we are ever paying off debts, To ourselves. For ourselves. In order for the final reckoning to tally.

People who will not turn a shovel full of dirt on the project nor contribute a pound of material, will collect more money from the United States than will the People who supply all the material and do all the work. This is the terrible thing about interest ...But here is the point: If the Nation can issue a dollar bond it can issue a dollar bill. The element that makes the bond good makes the bill good also. The difference between the bond and the bill is that the bond lets the money broker collect twice the amount of the bond and an additional 20%. Whereas the currency, the honest sort provided by the Constitution pays nobody but those who contribute in some useful way. It is absurd to say our Country can issue bonds and cannot issue currency. Both are promises to pay, but one fattens the usurer and the other helps the People. If the currency issued by the People were no good, then the bonds would be no good, either. It is a terrible situation when the Government, to insure the National Wealth, must go in debt and submit to ruinous interest charges at the hands of men who control the fictitious value of gold.

We accumulate other’s people debts and make them our own. As we make them our own, their responsibilities fall solely on us. Now is the time to transfer their debt back into their account and let them figure out how they going to pay off their own debt. We, as women, need to realize we are not responsible for other people’s debts, only our own, and we will finally see the load will be a lot lighter. We have to stop making life easy for other people. We give them life, yet they take life from us. We want to live, and it starts with self-fulfillment!

What I mean—what we mean by it is—it’s like credit,” I said, suddenly thinking of my grandfather. “Gifts, and thanks—we’ll accept from someone what they can give then, and make return to them when it’s wanted, if we can. And there are some cheats, and some debts aren’t paid, but others are paid with interest to make up for it, and we can all do the more for not having to pay as we go.

Had I catalogued the downsides of parenthood, "son might turn out to be a killer" would never have turned up on the list. Rather, it might have looked something like this: 1. Hassle. 2. Less time just the two of us. (Try no time just the two of us.) 3. Other people. (PTA meetings. Ballet teachers. The kid's insufferable friends and their insufferable parents.) 4. Turning into a cow. (I was slight, and preferred to stay that way. My sister-in-law had developed bulging varicose veins in her legs during pregnancy that never retreated, and the prospect of calves branched in blue tree roots mortified me more than I could say. So I didn't say. I am vain, or once was, and one of my vanities was to feign that I was not.) 5. Unnatural altruism: being forced to make decisions in accordance with what was best for someone else. (I'm a pig.) 6. Curtailment of my traveling. (Note curtailment. Not conclusion.) 7. Dementing boredom. (I found small children brutally dull. I did, even at the outset, admit this to myself.) 8. Worthless social life. (I had never had a decent conversation with a friend's five-year-old in the room.) 9. Social demotion. (I was a respected entrepreneur. Once I had a toddler in tow, every man I knew--every woman, too, which is depressing--would take me less seriously.) 10. Paying the piper. (Parenthood repays a debt. But who wants to pay a debt she can escape? Apparently, the childless get away with something sneaky. Besides, what good is repaying a debt to the wrong party? Only the most warped mother would feel rewarded for her trouble by the fact that at last her daughter's life is hideous, too.)

Pity the fool who thinks the boundaries of his mortal mind are the boundaries of God the Almighty. Pity the ignorant who assume they can negotiate and settle debts with God. Do such people think God is a grocer who attempts to weigh our virtues and our wrongdoings on two separate scales? Is He a clerk meticulously writing down our sins in His accounting book so as to make us pay Him back someday? Is this their notion of Oneness?

In 2001, the oil companies, the war contractors and the Neo-Con-Artists seized the economy and added $4 trillion of unproductive spending to the national debt. We now pay four times more for defence, three times more for gasoline and home-heating oil and twice what we payed for health-care. Millions of Americans have lost their jobs, their homes, their health-care, their pensions; trillions of dollars for an unnecessary war payed for with borrowed money. Tens of billions of dollars in cash and weapons disappeared into thin air at the cost of the lives of our troops and innocent Iraqis, while all the President's oil men are maneuvering on Iraq's oil. Borrowed money to bomb bridges in Iraq, Afghanistan and Pakistan. No money to rebuild bridges in America. Borrowed money to start a hot war with Iran, now we have another cold war with Russia and the American economy has become a game of Russian roulette.

Say a king wishes to support a standing army of fifty thousand men. Under ancient or medieval conditions, feeding such a force was an enormous problem—unless they were on the march, one would need to employ almost as many men and ani­mals just to locate, acquire, and transport the necessary provisions. On the other hand, if one simply hands out coins to the soldiers and then demands that every family in the kingdom was obliged to pay one of those coins back to you, one would, in one blow, turn one's entire national economy into a vast machine for the provisioning of soldiers, since now every family, in order to get their hands on the coins, must find some way to contribute to the general effort to provide soldiers with things they want. Markets are brought into existence as a side effect.

Do not confuse "duty" with what other people expect of you; they are utterly different. Duty is a debt you owe to yourself to fulfill obligations you have assumed voluntarily. Paying that debt can entail anything from years of patient work to instant willingness to die. Difficult it may be, but the reward is self-respect. But there is no reward at all for doing what other people expect of you, and to do so is not merely difficult, but impossible.

I do believe you think what now you speak, but what we do determine oft we break. Purpose is but the slave to memory, of violent birth, but poor validity, which now, like fruit unripe, sticks on the tree, but fall, unshaken, when they mellow be. Most unnecessary 'tis that we forget to pay ourselves what to ourselves is debt. What to ourselves in passion we propose, the passion ending, doth the purpose lose. The violence of either grief or joy their own enactures with themselves destroy. Where joy most revels, grief doth most lament. Grief joys, joy grieves on slender accident. This world is not for aye, nor 'tis not strange that even our loves should with our fortunes change. For 'tis a question left us yet to prove, whether love lead fortune, or else fortune love. The great man down, you mark his favorite flies. The poor advanced makes friends of enemies. And hitherto doth love on fortune tend, for who not needs shall never lack a friend, and who in want a hollow friend doth try, directly seasons him his enemy. But, orderly to end where I begun, our wills and fates do so contrary run that our devices still are overthrown. Our thoughts are ours, their ends none of our own. So think thou wilt no second husband wed, but die thy thoughts when thy first lord is dead.

That second man has his own way of looking at things; asks himself which debt must I pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature? For you, O broker! there is no other principle but arithmetic. For me, commerce is of trivial import; love, faith, truth of character, the aspiration of man, these are sacred; nor can I detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys. Let me live onward; you shall find that, though slower, the progress of my character will liquidate all these debts without injustice to higher claims. If a man should dedicate himself to the payment of notes, would not this be injustice? Does he owe no debt but money? And are all claims on him to be postponed to a landlord's or a banker's?

How often, in our Christian lives, do we settle for a "snack"--something quick--instead of feasting on all we have in Jesus? Are we looking into the Word, considering all we have been given, gazing at the cross in gratefulness? Jesus didn't just set us free from bondage-- He gave us an inheritance. He didn't simply pay our debt-- He gave us His bank account of righteousness. He didn't merely release us from Satan's grip--He asked us to be His bride. He takes us from dungeon to palace. Ashes to beauty. Rejected to cherished. Starving to feasting.

It was called ‘We Wear the Mask’, by Paul Laurence Dunbar. I transcribed the first stanza and then started jotting down my reaction to it. We wear the mask that grins and lies, It hides our cheeks and shades our eyes,— This debt we pay to human guile; With torn and bleeding hearts we smile, And mouth with myriad subtleties. I used to wear masks so subtle I barely noticed them. A compliment to my mother after a dismal meal, a smile at my best friend when she sang out of tune, a forced laugh at my uncle’s bad jokes. I wore small masks that came and went, like fleeting expressions. I am stuck inside the mask I wear now. I want to rip it off. I want to show my scars to the world, to unveil the ugliness that breathes inside me. I want to be unashamed. I want to be unafraid. But every day the mask gets tighter, and I suffocate a little more. I stopped writing.

Would you - would you like to marry me, Kitty?' Lord Radcliffe - James - asked, voice like gravel. She gave a helpless little laugh at the absurdity of the question - as if he did not know. 'I would,' she said. 'But first, I feel I must inform you that I come with four sisters, a badly leaking roof, and a veritable ocean of debt.' He had started to smile now, and once begun it did not seem to stop, overtaking his whole face. “I thank you for your honesty,’ he said cordially, and she laughed. ‘May I reassure you that I am desperate to meet your other sisters, the roof sounds charmingly rustic, and the debt does not faze me.’ He paused. ‘Of course, I understand that you will need to see my accounts before committing yourself,’ he went on, and she laughed again, loud and bright. ‘I’m sure that won’t be necessary,’ she said. ‘As long as you can promise you’re absurdly rich and you’ll pay off all my family’s debts.’ ‘I am absurdly rich,’ he repeated. ‘And I will pay off all your family’s debts.’ ‘Why then by all means,’ she said, grinning up at him, ‘I would indeed like to marry you.

Years ago, I dated a lovely young woman who was a few thousand dollars in debt. She was completely stressed out about this. Every month, more interest would be added to her debts. To deal with her stress, she would go every Tuesday night to a meditation and yoga class. This was her one free night, and she said it seemed to be helping her. She would breathe in, imagining that she was finding ways to deal with her debts. She would breathe out, telling herself that her money problems would one day be behind her. It went on like this, Tuesday after Tuesday. Finally, one day I looked through her finances with her. I figured out that if she spent four or five months working a part-time job on Tuesday nights, she could actually pay off all the money she owed. I told her I had nothing against yoga or meditation. But I did think its always best to try to treat the disease first. Her symptoms were stress and anxiety. Her disease was the money she owed. "Why don't you get a job on Tuesday nights and skip yoga for a while?" I suggested. This was something of a revelation to her. And she took my advice. She became a Tuesday-night waitress and soon enough paid off her debts. After that, she could go back to yoga and really breathe easier.

When other countries run sustained trade deficits, they must finance these by selling off domestic assets or running into debt — debt which they actually are obliged to pay. It seems that only the Americans are so bold as to say “Screw the world. We’re going to do whatever we want.” Other countries simply cannot afford the chaos from which the U.S. economy is positioned to withstand as a result of the fact that foreign trade plays a smaller role in its economy than in those of nearly all other nations in today’s interdependent world. Using debtor leverage to set the terms on which it will refrain from causing monetary chaos, America has turned seeming financial weakness into strength. U.S. Government debt has reached so large a magnitude that any attempt to replace it will entail an interregnum of financial chaos and political instability. American diplomats have learned that they are well positioned to come out on top in such grab-bags.

Eponymous Clent- Wanted for thirty-nine cases of fraud, counterfeiting, selling, and circulating lewd and unlicensed literature, claiming to be the impecunious son of a duke, impersonating a magistrate, impersonating a horse doctor, breach of promise, forty-seven moonlit flits without payment of debts, robbing shrines, fleeing from justice before trial, stealing pies from windows and small furniture from inns, fabricating the Great Palthrop Horse Plague for purposes of profit, operating a hurdy-gurdy without a license. The public is advised against lending him money, buying anything from him, letting him rooms, or believing a word he says. Contrary to his professions, he will not pay you the day after tomorrow.

In his Petersburg world people were divided into two quite opposite sorts. One--the inferior sort: the paltry, stupid, and, above all, ridiculous people who believe that a husband should live with the one wife to whom he is married, that a girl should be pure, a woman modest, and a man, manly, self controlled and firm; that one should bring up one's children to earn their living, should pay one's debts, and other nonsense of the kind. These were the old-fashioned and ridiculous people. But there was another sort of people: the real people to which all his set belonged, who had above all to be well-bred, generous, bold, gay, and to abandon themselves unblushingly to all their passions and laugh at everything else.

But supposing God became a man - suppose our human nature which can suffer and die was amalgamated with God's nature in one person - then that person could help us. He could surrender His will, and suffer and die, because He was man; and He could do it perfectly because He was God. You and I can go through this process only if God does it in us; but God can only do it if He becomes man. Our attempts at this dying will succeed only if we men share in God's dying, just as our thinking can succeed only because it is a drop out of the ocean of His intelligence: but we cannot share God's dying unless God dies; and He cannot die except by being a man. That is the sense in which He pays our debt, and suffers for us what He Himself need not suffer at all.

That’s why you never hear politicians talking about ‘citizens,’ it’s all ‘taxpayers,’ as though the salient fact of your relationship to the state is how much you pay. Like the state was a business and citizenship was a loyalty program that rewarded you for your custom with roads and health care. Zottas cooked the process so they get all the money and own the political process, pay as much or as little tax as they want. Sure, they pay most of the tax, because they’ve built a set of rules that gives them most of the money. Talking about ‘taxpayers’ means that the state’s debt is to rich dudes, and anything it gives to kids or old people or sick people or disabled people is charity we should be grateful for, since none of those people are paying tax that justifies their rewards from Government Inc.

He slid back again into his earlier position. "This getting up early," he thought, "makes a man quite idiotic. A man must have his sleep. Other travelling salesmen live like harem women. For instance, when I come back to the inn during the course of the morning to write up the necessary orders, these gentlemen are just sitting down to breakfast. If I were to try that with my boss, I'd be thrown out on the spot. Still, who knows whether that mightn't be really good for me? If I didn't hold back for my parents' sake, I'd have quit ages ago. I would've gone to the boss and told him just what I think from the bottom of my heart. He would've fallen right off his desk! How weird it is to sit up at that desk and talk down to the employee from way up there. The boss has trouble hearing, so the employee has to step up quite close to him. Anyway, I haven't completely given up that hope yet. Once I've got together the money to pay off my parents' debt to him—that should take another five or six years—I'll do it for sure. Then I'll make the big break. In any case, right now I have to get up. My train leaves at five o'clock

After Daskalos returned to his armchair and was getting ready to continue our discussion I asked him whether the affliction of that man was due to karmic debts. “ ‘All illnesses are due to Karma,’ Daskalos replied. ‘It is either the result of your own debts or the debts of others you love.’ “ ‘I can understand paying for one’s own Karma but what does it mean paying the Karma of someone you love?’ I asked. “ ‘What do you think Christ meant,’ Daskalos said, ‘when he urged us to bear one another’s burdens?’ “ ‘Karma,’ Daskalos explained, ‘has to be paid off in one way or another. This is the universal law of balance. So when we love someone, we may assist him in paying part of his debt. But this,’ he said, ‘is possible only after that person has received his ‘lesson’ and therefore it would not be necessary to pay his debt in full. When most of the Karma has been paid off someone else can assume the remaining burden and relieve the subject from the pain. When we are willing to do that,’ Daskalos continued, ‘the Logos will assume nine-tenths of the remaining debt and we would actually assume only one-tenth. Thus the final debt that will have to be paid would be much less and the necessary pain would be considerably reduced. These are not arbitrary percentages,’ Daskalos insisted, ‘but part of the nature of things.

Some of you, we all know, are poor, find it hard to live, are sometimes, as it were, gasping for breath. I have no doubt that some of you who read this book are unable to pay for all the dinners which you have actually eaten, or for the coats and shoes which are fast wearing or are already worn out, and have come to this page to spend borrowed or stolen time, robbing your creditors of an hour. It is very evident what mean and sneaking lives many of you live, for my sight has been whetted by experience; always on the limits, trying to get into business and trying to get out of debt, a very ancient slough, called by the Latins aes alienum, another's brass, for some of their coins were made of brass; still living, and dying, and buried by this other's brass; always promising to pay, promising to pay, tomorrow, and dying today, insolvent; seeking to curry favor, to get custom, by how many modes, only not state-prison offences; lying, flattering, voting, contracting yourselves into a nutshell of civility or dilating into an atmosphere of thin and vaporous generosity, that you may persuade your neighbor to let you make his shoes, or his hat, or his coat, or his carriage, or import his groceries for him; making yourselves sick, that you may lay up something against a sick day, something to be tucked away in an old chest, or in a stocking behind the plastering, or, more safely, in the brick bank; no matter where, no matter how much or how little.

But I had heeded the warning, and as is said of juries who have heard inadmissible evidence before it is stricken from the record, suddenly realized that we were on borrowed time, that time is always borrowed, and that the lending agency exacts its premium precisely when we are least prepared to pay and need to borrow more. […] I squirreled away small things so that in the lean days ahead glimmers from the past might bring back the warmth. I began, reluctantly, to steal from the present to pay off debts I knew I’d incur in the future. This, I knew, was as much a crime as closing the shutters on sunny afternoons. But I also knew that in Mafalda’s superstitious world, anticipating the worst was as sure a way of preventing it from happening. When we went on a walk one night and he told me that he’d soon be heading back home, I realized how futile my alleged foresight had been. Bombs never fall on the same spot; this one, for all my premonitions, fell exactly in my hideaway.

Here we come to the central question of this book: What, precisely, does it mean to say that our sense of morality and justice is reduced to the language of a business deal? What does it mean when we reduce moral obligations to debts? What changes when the one turns into the other? And how do we speak about them when our language has been so shaped by the market? On one level the difference between an obligation and a debt is simple and obvious. A debt is the obligation to pay a certain sum of money. As a result, a debt, unlike any other form of obligation, can be precisely quantified. This allows debts to become simple, cold, and impersonal-which, in turn, allows them to be transferable. If one owes a favor, or one’s life, to another human being-it is owed to that person specifically. But if one owes forty thousand dollars at 12-percent interest, it doesn’t really matter who the creditor is; neither does either of the two parties have to think much about what the other party needs, wants, is capable of doing-as they certainly would if what was owed was a favor, or respect, or gratitude. One does not need to calculate the human effects; one need only calculate principal, balances, penalties, and rates of interest. If you end up having to abandon your home and wander in other provinces, if your daughter ends up in a mining camp working as a prostitute, well, that’s unfortunate, but incidental to the creditor. Money is money, and a deal’s a deal. From this perspective, the crucial factor, and a topic that will be explored at length in these pages, is money’s capacity to turn morality into a matter of impersonal arithmetic-and by doing so, to justify things that would otherwise seem outrageous or obscene. The factor of violence, which I have been emphasizing up until now, may appear secondary. The difference between a “debt” and a mere moral obligation is not the presence or absence of men with weapons who can enforce that obligation by seizing the debtor’s possessions or threatening to break his legs. It is simply that a creditor has the means to specify, numerically, exactly how much the debtor owes.

In the days when money was backed by its face value in silver or gold, there were limits to how much wealth could flow around the world. Today, it's virtual money that the bank lends into existence on a computer screen. "And unless the economy continually expands, there is no new flow of money to pay back that money, plus interest." . . . "As it stands now, if banks start loaning money more slowly than they collect debts, the quantity of money in the economy goes down, and it's impossible to pay back debts. So we get defaults on houses . . . our economy plunges into misery and unemployment. Under our current monetary system, the only alternative to that is endless growth. So one absolute thing we have to change is the whole nature of the monetary system. . . . we deny banks the right to create money." . . . There's a challenge with that solution, he admits. "You're trying to take the right to create wealth away from some of the wealthiest people on the planet.

Some people owe everything they have to the bank accounts of their parents. I owe the state. Put simply, the state educated me, fixed my leg when it was broken, and gave me a grant that enabled me to go to university. It fixed my teeth (a bit) and found housing for my veteran father in his dotage. When my youngest brother was run over by a truck it saved his life and in particular his crushed right hand, a procedure that took half a year, and which would, on the open market—so a doctor told me at the time—have cost a million pounds. Those were the big things, but there were also plenty of little ones: my subsidized sports centre and my doctor’s office, my school music lessons paid for with pennies, my university fees. My NHS glasses aged 9. My NHS baby aged 33. And my local library. To steal another writer’s title: England made me. It has never been hard for me to pay my taxes because I understand it to be the repaying of a large, in fact, an almost incalculable, debt. ....The charming tale of benign state intervention described above is now relegated to the land of fairy tales: not just naïve but actually fantastic. Having one’s own history so suddenly and abruptly made unreal is an experience of a whole generation of British people, who must now wander around like so many ancient mariners boring foreigners about how they went to university for free and could once find a National Health dentist on their high street.

The seriousness of throwing over hell whilst still clinging to the Atonement is obvious. If there is no punishment for sin there can be no self-forgiveness for it. If Christ paid our score, and if there is no hell and therefore no chance of our getting into trouble by forgetting the obligation, then we can be as wicked as we like with impunity inside the secular law, even from self-reproach, which becomes mere ingratitude to the Savior. On the other hand, if Christ did not pay our score, it still stands against us; and such debts make us extremely uncomfortable. The drive of evolution, which we call conscience and honor, seizes on such slips, and shames us to the dust for being so low in the scale as to be capable of them. The 'saved' thief experiences an ecstatic happiness which can never come to the honest atheist: he is tempted to steal again to repeat the glorious sensation. But if the atheist steals he has no such happiness. He is a thief and knows that he is a thief. Nothing can rub that off him. He may try to sooth his shame by some sort of restitution or equivalent act of benevolence; but that does not alter the fact that he did steal; and his conscience will not be easy until he has conquered his will to steal and changed himself into an honest man... Now though the state of the believers in the atonement may thus be the happier, it is most certainly not more desirable from the point of view of the community. The fact that a believer is happier than a sceptic is no more to the point than the fact that a drunken man is happier than a sober one. The happiness of credulity is a cheap and dangerous quality of happiness, and by no means a necessity of life. Whether Socrates got as much happiness out of life as Wesley is an unanswerable question; but a nation of Socrateses would be much safer and happier than a nation of Wesleys; and its individuals would be higher in the evolutionary scale. At all events it is in the Socratic man and not in the Wesleyan that our hope lies now. Consequently, even if it were mentally possible for all of us to believe in the Atonement, we should have to cry off it, as we evidently have a right to do. Every man to whom salvation is offered has an inalienable natural right to say 'No, thank you: I prefer to retain my full moral responsibility: it is not good for me to be able to load a scapegoat with my sins: I should be less careful how I committed them if I knew they would cost me nothing.'