Precision Price Quotes

If you lack the iron and the fuzz to take control of your own life, if you insist on leaving your fate to the gods, then the gods will repay your weakness by having a grin or two at your expense. Should you fail to pilot your own ship, don't be surprised at what inappropriate port you find yourself docked. The dull and prosaic will be granted adventures that will dice their central nervous systems like an onion, romantic dreamers will end up in the rope yard. You may protest that it is too much to ask of an uneducated fifteen-year-old girl that she defy her family, her society, her weighty cultural and religious heritage in order to pursue a dream that she doesn't really understand. Of course it is asking too much. The price of self-destiny is never cheap, and in certain situations it is unthinkable. But to achieve the marvelous, it is precisely the unthinkable that must be thought.

The price of self-destiny is never cheap, and in certain situations it is unthinkable. But to achieve the marvelous, it is precisely the unthinkable that must be thought.

He touched me with such reverence, his fingertips light and curious as they cruised up my spine while his mouth was bold and knowing, his tongue lavishing taut, puckered skin with deadly precision.

Immediately when you arrive in Sahara, for the first or the tenth time, you notice the stillness. An incredible, absolute silence prevails outside the towns; and within, even in busy places like the markets, there is a hushed quality in the air, as if the quiet were a conscious force which, resenting the intrusion of sound, minimizes and disperses sound straightaway. Then there is the sky, compared to which all other skies seem fainthearted efforts. Solid and luminous, it is always the focal point of the landscape. At sunset, the precise, curved shadow of the earth rises into it swiftly from the horizon, cutting into light section and dark section. When all daylight is gone, and the space is thick with stars, it is still of an intense and burning blue, darkest directly overhead and paling toward the earth, so that the night never really goes dark. You leave the gate of the fort or town behind, pass the camels lying outside, go up into the dunes, or out onto the hard, stony plain and stand awhile alone. Presently, you will either shiver and hurry back inside the walls, or you will go on standing there and let something very peculiar happen to you, something that everyone who lives there has undergone and which the French call 'le bapteme de solitude.' It is a unique sensation, and it has nothing to do with loneliness, for loneliness presupposes memory. Here in this wholly mineral landscape lighted by stars like flares, even memory disappears...A strange, and by no means pleasant, process of reintergration begins inside you, and you have the choice of fighting against it, and insisting on remaining the person you have always been, or letting it take its course. For no one who has stayed in the Sahara for a while is quite the same as when he came. ...Perhaps the logical question to ask at this point is: Why go? The answer is that when a man has been there and undergone the baptism of solitude he can't help himself. Once he has been under the spell of the vast luminous, silent country, no other place is quite strong enough for him, no other surroundings can provide the supremely satisfying sensation of existing in the midst of something that is absolute. He will go back, whatever the cost in time or money, for the absolute has no price.

What is the good of power and precision if the price we pay is ugliness and death? What is the good of thinking, if we have no idea how to live?

By the time we grow up we become masters at dissimulation, at cultivating a self that the world cannot probe. But we pay a price. After years of turning people away, of protecting our inner self, of cultivating it by living in a different world, of furnishing this world with our fantasies and dreams—lo and behold we find that we are hopelessly separated from everyone else. We have become victims of our own art. We touch people on the outsides of their bodies, and they us, but we cannot get at their insides and cannot reveal our insides to them. This is one of the great tragedies of our interiority—it is utterly personal and unrevealable. Often we want to say something unusually intimate to a spouse, a parent, a friend, communicate something of how we are really feeling about a sunset, who we really feel we are—only to fall strangely and miserably flat. Once in a great while we succeed, sometimes more with one person, less or never with others. But the occasional break-through only proves the rule. You reach out with a disclosure, fail, and fall back bitterly into yourself. We emit huge globs of love to our parents and spouses, and the glob slithers away in exchange of words that are somehow beside the point of what we are trying to say. People seem to keep bumping up against each other with their exteriors and falling away from each other. The cartoonist Jules Feiffer is the modern master of this aspect of the human tragedy. Take even the sexual act—the most intimate merger given to organisms. For most people, even for their entire lives, it is simply a joining of exteriors. The insides melt only in the moment of orgasm, but even this is brief, and a melting is not a communication. It is a physical overcoming of separateness, not a symbolic revelation and justification of one’s interior. many people pursue sex precisely because it is a mystique of the overcoming of the separateness of the inner world, and they go from one partner to another because they can never quite achieve “it." So the endless interrogations: “What are you thinking about right now—me? Do you feel what I feel? Do you love me?

The paradox of education is precisely this—that as one begins to become conscious, one begins to examine the society in which he is being educated. —JAMES BALDWIN

The highest and most fruitful form of human freedom is found in accepting, even more than in dominating. We show the greatness of our freedom when we transform reality, but still more when we accept it trustingly as it is given to us day after day. It is natural and easy to go along with pleasant situations that arise without our choosing them. It becomes a problem, obviously, when things are unpleasant, go against us, or make us suffer. But it is precisely then that, in order to become truly free, we are often called to choose to accept what we did not want, and even what we would not have wanted at any price. There is a paradoxical law of human life here: one cannot become truly free unless one accepts not always being free! To achieve true interior freedom we must train ourselves to accept, peacefully and willingly, plenty of things that seem to contradict our freedom. This means consenting to our personal limitations, our weaknesses, our powerlessness, this or that situation that life imposes on us, and so on. We find it difficult to do this, because we feel a natural revulsion for situations we cannot control. But the fact is that the situations that really make us grow are precisely those we do not control.

I'd always known that shit was fucked-up, of course. But I hadn't had clear, precise language to describe it or to understand how best to fight back.

I took one Draught of Life— I’ll tell you what I paid— Precisely an existence— The market price, they said.

Like so many other things in the investment world that might be tried on the basis of certitude and precision, waiting for the bottom to start buying is a great example of folly. So if targeting the bottom is wrong, when should you buy? The answer’s simple: when price is below intrinsic value.

Is precisely in market dealings that market prices are formed for all kinds of goods and services, which will be taken as the bases of calculation. Where there is no free market, there is no pricing mechanism; without a pricing mechanism, there is no economic calculation." "eben im Marktverkehr für alle Arten von verwendeten Gütern und Arbeiten Marktpreise gebildet werden, die zur Grundlage der Rechnung genommen werden können. Wo der freie Marktverkehr fehlt, gibt es keine Preisbildung; ohne Preisbildung gibt es keine Wirtschaftsrechnung.

The American idea of sexuality appears to be rooted in the American idea of masculinity. Idea may not be the precise word, for the idea of one’s sexuality can only with great violence be divorced or distanced from the idea of the self. Yet something resembling this rupture has certainly occurred (and is occurring) in American life, and violence has been the American daily bread since we have heard of America. This violence, furthermore, is not merely literal and actual but appears to be admired and lusted after, and the key to the American imagination. All countries or groups make of their trials a legend or, as in the case of Europe, a dubious romance called ‘history.’ But no other country has ever made so successful and glamorous a romance out of genocide and slavery; therefore, perhaps, the word I am searching for is not idea, but ideal. The American IDEAL, then, of sexuality appears to be rooted in the American IDEAL of masculinity. This ideal has created cowboys and Indians, good guys and bad guys, punks and studs, tough guys and softies, butch and f****t, black and white. It is an ideal so paralytically infantile that is is virtually forbidden—as an unpatriotic act—that the American boy evolve into the complexity of manhood.

What makes this inner void so difficult to deal with is that it's amorphous. We can't fix it because we can't pinpoint its precise cause. And even if we could, we wouldn't be able to banish it. It's the price we pay for being human.

They maintain he wrote The Art of War. Personally, I believe it was a woman. On the surface, The Art of War is a manual about tactics on the battlefield, but at its deepest level it describes how to win conflicts. Or to be more precise, the art of getting what you want at the lowest possible price. The winner of a war is not necessarily the victor. Many have won the crown, but lost so much of their army that they can only rule on their ostensibly defeated enemies’ terms. With regard to power, women don’t have the vanity men have. They don’t need to make power visible, they only want the power to give them the other things they want. Security. Food. Enjoyment. Revenge. Peace. They are rational, power-seeking planners, who think beyond the battle, beyond the victory celebrations. And because they have an inborn capacity to see weakness in their victims, they know instinctively when and how to strike. And when to stop. You can’t learn that, Spiuni.

He was an American character, one typical of men of his generation, men who embraced the notion of freedom and individualism and the open road without always knowing its price, and whose enthusiasms could as easily lead to the cowardice of McCarthyism as to the heroics of World War II. Men who were both dangerous and promising precisely because of their fundamental innocence; men prone, in the end, to disappointment.

RE: Kindle, iPad, et cetera: For a researcher, these new ways of accessing information are just extraordinary. I thing it introduces the possibility of a new standard of cognitive exactness and precision. ~ Rebecca Goldstein, author of Properties of Light: A Novel of Love, Betrayal and Quantum Physics.

It is part of the price the Negro pays for his position in this society that, as Richard Wright points out, he is almost always acting. A Negro learns to gauge precisely what reaction the alien person facing him desires, and he produces it with disarming artlessness. The friends I had, growing up and going to work, grew more bitter every day; and, conversely, they learned to hide this bitterness and to fit into the pattern Gentile and Jew alike had fixed for them.

Publicity is effective precisely because it feeds upon the real. Clothes, food, cars, cosmetics, baths, sunshine are real things to be enjoyed in themselves. Publicity begins by working on a natural appetite for pleasure. But it cannot offer the real object of pleasure and there is no convincing substitute for a pleasure in that pleasure's own terms. The more convincingly publicity conveys the pleasure of bathing in a warm, distant sea, the more the spectator-buyer will become aware that he is hundreds of miles away from that sea and the more remote the chance of bathing in it will seem to him. This is why publicity can never really afford to be about the product or opportunity it is proposing to the buyer who is not yet enjoying it. Publicity is never a celebration of a pleasure-in-itself. Publicity is always about the future buyer. It offers him an image of himself made glamorous by the product or opportunity it is trying to sell. The image then makes him envious of himself as he might be. Yet what makes this self-which-he-might-be enviable? The envy of others. Publicity is about social relations, not objects. Its promise is not of pleasure, but of happiness : happiness as judged from the outside by others. The happiness of being envied is glamour. Being envied is a solitary form of reassurance. It depends precisely upon not sharing your experience with those who envy you. You are observed with interest but you do not observe with interest - if you do, you will become less enviable. ... ... The spectator-buyer is meant to envy herself as she will become if she buys the product. She is meant to imagine herself transformed by the product into an object of envy for others, an envy which will then justify her loving herself. One could put this another way : the publicity images steals her love of herself as she is, and offers it back to her for the price of the product. (P. 128)

Politics and war were just different names for power, and the price of power was predictably high and could be precisely measured-in dollards,yen,euros,rubles,riyals, and blood.

The price of self-destiny is never cheap, and in certain situations it is unthinkable. But to achieve the marvelous, it is precisely the unthinkable that must be thought. So

When Americans fill a prescription, the price is routinely twice as much—sometimes ten times as much—as a Briton or a German would pay for precisely the same pills made in the same factory.

Labour was the first price, the original purchase money that was paid for all things. It was not by gold or by silver, but by labour, that all the wealth of the world was originally purchased; and its value, to those who possess it, and who want to exchange it for some new productions, is precisely equal to the quantity of labour which it can enable them to purchase or command.

The general idea is that we must weigh our freedom of speech against the right of others to not be offended. No! Freedom of speech is precisely meant to protect the most obnoxious, offensive, and disgusting speech. It does not exist to ensure that you only levy beautiful compliments at me. Occasionally being offended is the price that one pays for living in a truly free society.

He remembers the philosophers dead with detail, and how they honed their trade into the grave for the sake of their livelihoods. Incapable of audacity, they pleasured themselves with a maze constructed of nothing but dead-ends. They were so petrified they might happen upon the truth, might come to know something for certain, that they deployed some of their best minds to obliterate it, scattering its shards into infinity. But they were only trying to keep the dream alive, after all, fighting to keep the questions outnumbering the answers, picking away at the odd dropped stitch in an otherwise ever-tightening blanket of sacrosanct precision. They fought hard, if unwittingly, against the encroaching dullness of complete knowledge, but ultimately paid the price of becoming as dull as their enemy - at least the chemical truths of literature sometimes bothered to wear a suit and tie.

Granted, I should love my neighbor as myself, the questions which, under modern conditions of large-scale organization, remain for solution are, ''Who precisely is my neighbor?'' and ''How exactly am I to make my love for them effective in practice?''... It had insisted that all men were brethren. But it did not occur to it to point out that, as a result of the new economic imperialism, which was begging to develop in the 17th century, the brethren of the English merchant were the Africans whom he kidnapped for slavery in America, or the American Indians from whom he stripped of their lands, or the Indian craftsmen whom he bought muslin's and silks at starvation prices. Religion had not yet learned to console itself for the practical difficulty of applying its moral principles by clasping the comfortable formula that for the transaction of economic life no moral principles exist.

in the eight years it has been a market commodity, a bitcoin has appreciated around almost eight million-fold, or, precisely 793,513,944% from its first price of $0.000994 to its all-time high at the time of writing, $7,888.

The ICC [Interstate Commerce Commission] illustrates what might be called the natural history of government intervention. A real or fancied evil leads to demands to do something about it. A political coalition forms consisting of sincere, high-minded reformers and equally sincere interested parties. The incompatible objectives of the members of the coalition (e.g., low prices to consumers and high prices to producers) are glossed over by fine rhetoric about “the public interest,” “fair competition,” and the like. The coalition succeeds in getting Congress (or a state legislature) to pass a law. The preamble to the law pays lip service to the rhetoric and the body of the law grants power to government officials to “do something.” The high-minded reformers experience a glow of triumph and turn their attention to new causes. The interested parties go to work to make sure that the power is used for their benefit. They generally succeed. Success breeds its problems, which are met by broadening the scope of intervention. Bureaucracy takes its toll so that even the initial special interests no longer benefit. In the end the effects are precisely the opposite of the objectives of the reformers and generally do not even achieve the objectives of the special interests. Yet the activity is so firmly established and so many vested interests are connected with it that repeal of the initial legislation is nearly inconceivable. Instead, new government legislation is called for to cope with the problems produced by the earlier legislation and a new cycle begins.

I’m not sure how the ponies happened, though I have an inkling: “Can I get you anything?” I’ll say, getting up from a dinner table, “Coffee, tea, a pony?” People rarely laugh at this, especially if they’ve heard it before. “This party’s ‘sposed to be fun,” a friend will say. “Really? Will there be pony rides?” It’s a nervous tic and a cheap joke, cheapened further by the frequency with which I use it. For that same reason, it’s hard to weed it out of my speech – most of the time I don’t even realize I’m saying it. There are little elements in a person’s life, minor fibers that become unintentionally tangled with your personality. Sometimes it’s a patent phrase, sometimes it’s a perfume, sometimes it’s a wristwatch. For me, it is the constant referencing of ponies. I don’t even like ponies. If I made one of my throwaway equine requests and someone produced an actual pony, Juan-Valdez-style, I would run very fast in the other direction. During a few summers at camp, I rode a chronically dehydrated pony named Brandy who would jolt down without notice to lick the grass outside the corral and I would careen forward, my helmet tipping to cover my eyes. I do, however, like ponies on the abstract. Who doesn’t? It’s like those movies with the animated insects. Sure, the baby cockroach seems cute with CGI eyelashes, but how would you feel about fifty of her real-life counterparts living in your oven? And that’s precisely the manner in which the ponies clomped their way into my regular speech: abstractly. “I have something for you,” a guy will say on our first date. “Is it a pony?” No. It’s usually a movie ticket or his cell phone number. But on our second date, if I ask again, I’m pretty sure I’m getting a pony. And thus the Pony drawer came to be. It’s uncomfortable to admit, but almost every guy I have ever dated has unwittingly made a contribution to the stable. The retro pony from the ‘50s was from the most thoughtful guy I have ever known. The one with the glitter horseshoes was from a boy who would later turn out to be straight somehow, not gay. The one with the rainbow haunches was from a librarian, whom I broke up with because I felt the chemistry just wasn’t right, and the one with the price tag stuck on the back was given to me by a narcissist who was so impressed with his gift he forgot to remover the sticker. Each one of them marks the beginning of a new relationship. I don’t mean to hint. It’s not a hint, actually, it’s a flat out demand: I. Want. A. Pony. I think what happens is that young relationships are eager to build up a romantic repertoire of private jokes, especially in the city where there’s not always a great “how we met” story behind every great love affair. People meet at bars, through mutual friends, on dating sites, or because they work in the same industry. Just once a coworker of mine, asked me out between two stops on the N train. We were holding the same pole and he said, “I know this sounds completely insane, bean sprout, but would you like to go to a very public place with me and have a drink or something...?” I looked into his seemingly non-psycho-killing, rent-paying, Sunday Times-subscribing eyes and said, “Sure, why the hell not?” He never bought me a pony. But he didn’t have to, if you know what I mean.

During our endless search for the newest trends for the lowest prices, we become complicit in the forced-labor industry. Chinese manufacturers often believe they have no choice but to secretly outsource to gulags, because they cannot meet the global consumer demand for budget prices and the latest trends. Studies have shown it is precisely brands’ demands for lower prices, faster production, and fulfillment of unanticipated orders that compel factories to illegally subcontract work to places like labor camps.

Set your target price (your goal). 2.​Set your first offer at 65 percent of your target price. 3.​Calculate three raises of decreasing increments (to 85, 95, and 100 percent). 4.​Use lots of empathy and different ways of saying “No” to get the other side to counter before you increase your offer. 5.​When calculating the final amount, use precise, nonround numbers like, say, $37,893 rather than $38,000. It gives the number credibility and weight. 6.​On your final number, throw in a nonmonetary item (that they probably don’t want) to show you’re at your limit.

The ideal parking space, as Shoup models it, is one that optimizes a precise balance between the “sticker price” of the space, the time and inconvenience of walking, the time taken seeking the space (which varies wildly with destination, time of day, etc.), and the gas burned in doing so.

The falseness of the seventeenth century became a large measure of the truth by the nineteenth. Money made the man, or at least went a long way toward doing so; and death became the occasion for a final accounting, a stocktaking of worldly success. Of course, there were other metrics: virtue, martyrdom, political standing, fraternal ties. But it took money to publicize them. The funeral became more and more a standardized commodity whose cost could be matched with exquisite precision to the class and degree of 'respectability' of the deceased. When one bought a funeral, one bought a more or less splendid parade, each additional bauble, each horse, each feather or set of nails adding to the base price. Bit by bit, finery accumulated, and by looking at the account books of an undertaker who specialized in pauper funerals, we can begin to see the bounds of decency in death.

The paradox of education is precisely this—that as one begins to become conscious one begins to examine the society in which he is being educated. --“The Negro Child—His Self-Image,” in Saturday Review (New York, 21 Dec. 1963; repr. in The Price of the Ticket as “A Talk to Teachers,” 1985)     Europe

irrational behavior in the markets may result precisely because individuals are responding rationally according to their incentives. So long as most traders are judged on the basis of short-term performance, bubbles involving large deviations of stock prices from their long-term values are possible—and perhaps even inevitable.

Mason prefers to switch over to Tea, when it is Dixon’s turn to begin shaking his head. “Can’t understand how anyone abides that stuff.” “How so?” Mason unable not to react. “Well, it’s disgusting, isn’t it? Half-rotted Leaves, scalded with boiling Water and then left to lie, and soak, and bloat?” “Disgusting? this is Tea, Friend, Cha,— what all tasteful London drinks,— that,” pollicating the Coffee-Pot, “is what’s disgusting.” “Au contraire,” Dixon replies, “Coffee is an art, where precision is all,— Water-Temperature, mean particle diameter, ratio of Coffee to Water or as we say, CTW, and dozens more Variables I’d mention, were they not so clearly out of thy technical Grasp,— ” “How is it,” Mason pretending amiable curiosity, “that of each Pot of Coffee, only the first Cup is ever worth drinking,— and that, by the time I get to it, someone else has already drunk it?” Dixon shrugs. “You must improve your Speed . . . ? As to the other, why aye, only the first Cup’s any good, owing to Coffee’s Sacramental nature, the Sacrament being Penance, entirely absent from thy sunlit World of Tay,— whereby the remainder of the Pot, often dozens of cups deep, represents the Price for enjoying that first perfect Cup.” “Folly,” gapes Mason. “Why, ev’ry cup of Tea is perfect . . . ?” “For what? curing hides?

What it comes to is that if we, who can scarcely be considered a white nation, persist in thinking of ourselves as one, we condemn ourselves, with the truly white nations, to sterility and decay, whereas if we could accept ourselves as we are, we might bring new life to the Western achievements, and transform them. The price of this transformation is the unconditional freedom of the Negro; it is not too much to say that he, who has been so long rejected, must now be embraced, and at no matter what psychic or social risk. He is the key figure in his country, and the American future is precisely as bright or as dark as his. And the Negro recognizes this, in a negative way. Hence the question: Do I really want to be integrated into a burning house?

Profit is so very fluctuating that the person who carries on a particular trade cannot always tell you himself what is the average of his annual profit. It is affected not only by every variation of price in the commodities which he deals in, but by the good or bad fortune both of his rivals and of his customers, and by a thousand other accidents to which goods when carried either by sea or by land, or even when stored in a warehouse, are liable. It varies, therefore, not only from year to year, but from day to day, and almost from hour to hour. To ascertain what is the average profit of all the different trades carried on in a great kingdom must be much more difficult; and to judge of what it may have been formerly, or in remote periods of time, with any degree of precision, must be altogether impossible. But though it may be impossible to determine, with any degree of precision, what are or were the average profits of stock, either in the present or in ancient times, some notion may be formed of them from the interest of money. It may be laid down as a maxim, that wherever a great deal can be made by the use of money, a great deal will commonly be given for the use of it; and that wherever little can be made by it, less will commonly be given for it. According, therefore, as the usual market rate of interest varies in any country, we may be assured that the ordinary profits of stock must vary with it, must sink as it sinks, and rise as it rises. The progress of interest, therefore, may lead us to form some notion of the progress of profit.

Quite simply, no state can live without war, that is one of the state’s essential functions.” Father Severyan’s enunciation was very precise. “War is the price we pay for living in a state. Before you can abolish war you will have to abolish all states. But that is unthinkable until the propensity to violence and evil is rooted out of human beings. The state was created to protect us from violence.

Malthusian-Ricardian theory predicted that an increasing population would result in a specific progression of effects. Rents would rise first, with grain prices lagging behind rents, the price of industrial goods lagging behind grain prices, and workers’ wages bringing up the rear. The evidence showed that this was precisely what happened (until the whole system was dramatically changed in the nineteenth century).

We come into contact with people only with our exteriors—physically and externally; yet each of us walks about with a great wealth of interior life, a private and secret self. We are, in reality, somewhat split in two, the self and the body; the one hidden, the other open. The child learns very quickly to cultivate this private self because it puts a barrier between him and the demands of the world. He learns he can keep secrets—at first an excruciating, intolerable burden: it seems that the outer world has every right to penetrate into his self and that the parents could automatically do so if they wished—they always seem to know just what he is thinking and feeling. But then he discovers that he can lie and not be found out: it is a great and liberating moment, this anxious first lie—it represents the staking out of his claim to an integral inner self, free from the prying eyes of the world. By the time we grow up we become masters at dissimulation, at cultivating a self that the world cannot probe. But we pay a price. After years of turning people away, of protecting our inner self, of cultivating it by living in a different world, of furnishing this world with our fantasies and dreams—we find that we are hopelessly separated from everyone else. We have become victims of our own art. We touch people on the outsides of their bodies, and they us, but we cannot get at their insides and cannot reveal our insides to them. This is one of the great tragedies of our interiority—it is utterly personal and unrevealable. Often we want to say something unusually intimate to a spouse, a parent, a friend, communicate something of how we are really feeling about a sunset, who we really feel we are—only to fall strangely and miserably flat. Once in a great while we succeed, sometimes more with one person, less or never with others. But the occasional breakthrough only proves the rule. You reach out with a disclosure, fail, and fall back bitterly into yourself. We emit huge globs of love to our parents and spouses, and the glob slithers away in exchanges of words that are somehow beside the point of what we are trying to say. People seem to keep bumping up against each other with their exteriors and falling away from each other. The cartoonist Jules Feiffer is the modern master of this aspect of the human tragedy. Take even the sexual act—the most intimate merger given to organisms. For most people, even for their entire lives, it is simply a joining of exteriors. The insides melt only in the moment of orgasm, but even this is brief, and a melting is not a communication. It is a physical overcoming of separateness, not a symbolic revelation and justification of one’s interior. Many people pursue sex precisely because it is a mystique of the overcoming of the separateness of the inner world; and they go from one partner to another because they can never quite achieve “it.” So the endless interrogations: “What are you thinking about right now—me? Do you feel what I feel? Do you love me?

A philosopher is a scientific tradesman, who, for a certain price, sells prescriptions of self-denial, temperance and poverty; he generally preaches the pains of wealth, till he becomes rich himself, when he abandons the world for a comfortable and dignified retreat. The father of the philosophers, Seneca, is said to have collected royal wealth. A poet is one who makes a great stir with printed prattle, falsehood and fury. Madness is the characteristic of the true poet. All those who express themselves, with clearness, precision and simplicity are deemed unworthy of the laurel wreath. The grammarians are a sort of military body, who disturb the public peace. They are distinguished from all other warriors, by dress and weapons. They wear black instead of colored uniforms, and wield pens rather than swords. They fight with as much obstinacy for letters and words as do the others for liberty and father-land.

1.​Set your target price (your goal). 2.​Set your first offer at 65 percent of your target price. 3.​Calculate three raises of decreasing increments (to 85, 95, and 100 percent). 4.​Use lots of empathy and different ways of saying “No” to get the other side to counter before you increase your offer. 5.​When calculating the final amount, use precise, nonround numbers like, say, $37,893 rather than $38,000. It gives the number credibility and weight. 6.​On your final number, throw in a nonmonetary item (that they probably don’t want) to show you’re at your limit.

A brick could be used to show you how to live a richer, fuller, more satisfying life. Don’t you want to have fulfillment and meaning saturating your existence? I can show you how you can achieve this and so much more with just a simple brick. For just $99.99—not even an even hundred bucks, I’ll send you my exclusive life philosophy that’s built around a brick. Man’s used bricks to build houses for centuries. Now let one man, me, show you how a brick can be used to build your life up bigger and stronger than you ever imagined. But act now, because supplies are limited. This amazing offer won’t last forever. You don’t want to wake up in ten years to find yourself divorced, homeless, and missing your testicles because you waited even two hours too long to obtain this information. Become a hero today—save your life. Procrastination is only for the painful things in life. We prolong the boring, but why put off for tomorrow the exciting life you could be living today? If you’re not satisfied with the information I’m providing, I’m willing to offer you a no money back guarantee. That’s right, you read that wrong. If you are not 100% dissatisfied with my product, I’ll give you your money back. For $99.99 I’m offering 99.99%, but you’ve got to be willing to penny up that percentage to 100. Why delay? The life you really want is mine, and I’m willing to give it to you—for a price. That price is a one-time fee of $99.99, which of course everyone can afford—even if they can’t afford it. Homeless people can’t afford it, but they’re the people who need my product the most. Buy my product, or face the fact that in all probability you are going to end up homeless and sexless and unloved and filthy and stinky and probably even disabled, if not physically than certainly mentally. I don’t care if your testicles taste like peanut butter—if you don’t buy my product, even a dog won’t lick your balls you miserable cur. I curse you! God damn it, what are you, slow? Pay me my money so I can show you the path to true wealth. Don’t you want to be rich? Everything takes money—your marriage, your mortgage, and even prostitutes. I can show you the path to prostitution—and it starts by ignoring my pleas to help you. I’m not the bad guy here. I just want to help. You have some serious trust issues, my friend. I have the chance to earn your trust, and all it’s going to cost you is a measly $99.99. Would it help you to trust me if I told you that I trust you? Well, I do. Sure, I trust you. I trust you to make the smart decision for your life and order my product today. Don’t sleep on this decision, because you’ll only wake up in eight hours to find yourself living in a miserable future. And the future indeed looks bleak, my friend. War, famine, children forced to pimp out their parents just to feed the dog. Is this the kind of tomorrow you’d like to live in today? I can show you how to provide enough dog food to feed your grandpa for decades. In the future I’m offering you, your wife isn’t a whore that you sell for a knife swipe of peanut butter because you’re so hungry you actually considered eating your children. Become a hero—and save your kids’ lives. Your wife doesn’t want to spread her legs for strangers. Or maybe she does, and that was a bad example. Still, the principle stands. But you won’t be standing—in the future. Remember, you’ll be confined to a wheelchair. Mushrooms are for pizzas, not clouds, but without me, your life will atom bomb into oblivion. Nobody’s dropping a bomb while I’m around. The only thing I’m dropping is the price. Boom! I just lowered the price for you, just to show you that you are a valued customer. As a VIP, your new price on my product is just $99.96. That’s a savings of over two pennies (three, to be precise). And I’ll even throw in a jar of peanut butter for free. That’s a value of over $.99. But wait, there’s more! If you call within the next ten minutes, I’ll even throw in a blanket free of charge. . .

But it is precisely the loss of connection with the past, our uprootedness, which has given rise to the “discontents” of civilization and to such a flurry and haste that we live more in the future and its chimerical promises of a golden age than in the present, with which our whole evolutionary background has not yet caught up. We rush impetuously into novelty, driven by a mounting sense of insufficiency, dissatisfaction, and restlessness. We no longer live on what we have, but on promises, no longer in the light of the present day, but in the darkness of the future, which, we expect, will at last bring the proper sunrise. We refuse to recognize that everything better is purchased at the price of something worse; that, for example, the hope of greater freedom is canceled out by increased enslavement to the state, not to speak of the terrible perils to which the most brilliant discoveries of science expose us. The less we understand of what our fathers and forefathers sought, the less we understand ourselves, and thus we help with all our might to rob the individual of his roots and his guiding instincts, so that he becomes a particle in the mass, ruled only by what Nietzsche called the spirit of gravity.

What it comes to is that if we - who can scarcely be considered a white nation - persist in thinking of ourselves as one, we condemn ourselves, with the truly white nations, to sterility and decay. Whereas if we could accept ourselves as we are, we might bring new life to the Western achievements and transform them. The price of this transformation the unconditional freedom of the Negro. It is not too much to say that he - who has been so long rejected - must now be embraced and at no matter what psychic or social risk. He is the key figure in his country, and the American future is precisely as bright or as dark as his.

A new social type was being created by the apartment building, a cool, unemotional personality impervious to the psychological pressures of high-rise life, with minimal needs for privacy, who thrived like an advanced species of machine in the neutral atmosphere. This was the sort of resident who was content to do nothing but sit in his over-priced apartment, watch television with the sound turned down, and wait for his neighbours to make a mistake. Perhaps the recent incidents represented a last attempt by Wilder and the airline pilots to rebel against this unfolding logic? Sadly, they had little chance of success, precisely because their opponents were people who were content with their lives in the high-rise, who felt no particular objection to an impersonal steel and concrete landscape, no qualms about the invasion of their privacy by government agencies and data-processing organizations, and if anything welcomed these invisible intrusions, using them for their own purposes. These people were the first to master a new kind of late twentieth-century life. They thrived on the rapid turnover of acquaintances, the lack of involvement with others, and the total self-sufficiency of lives which, needing nothing, were never disappointed. Alternatively,

But, but, but here lies the difficulty. Precisely what the New Testament understands by Christianity and by being a Christian is-and this the New Testament makes no effort to conceal but emphasizes decisively-what most of all is repugnant to the natural man, is an offense to him, against which with wild passion and defiance he must revolt, or else cunningly try at any price to be rid of it, as for example by the help of a knavish trick, calling Christianity what is the exact opposite of Christianity, and then thanking God for Christianity and for the great and inestimable privilege of being a Christian. Attack On Christendom pp 150-3

It’s worth stressing that wealth and success are never the top motivators for geniuses. Most geniuses have ended up in poverty, obscurity and failure. Genius has its price and that price is normally the total blank incomprehension, or even active contempt, of the world. A genius is invariably an outsider, rebel and revolutionary. All new ideas threaten the Old Order, and the Old Order is never interested in losing its power and prestige. The currently rich and successful do not want to open the doors to their own replacements. They’re not stupid. Geniuses never get along with the Old Order. After all, geniuses are here precisely to change the Old Ways.

What is bought with money, or with goods, is purchased by labour, as much as what we acquire by the toil of our own body. That money, or those goods, indeed, save us this toil. They contain the value of a certain quantity of labour, which we exchange for what is supposed at the time to contain the value of an equal quantity. Labour was the first price, the original purchase money that was paid for all things. It was not by gold or by silver, but by labour, that all the wealth of the world was originally purchased; and its value, to those who possess it, and who want to exchange it for some new productions, is precisely equal to the quantity of’ labour which it can enable them to purchase or command.

1.​Set your target price (your goal). 2.​Set your first offer at 65 percent of your target price. 3.​Calculate three raises of decreasing increments (to 85, 95, and 100 percent). 4.​Use lots of empathy and different ways of saying “No” to get the other side to counter before you increase your offer. 5.​When calculating the final amount, use precise, nonround numbers like, say, $37,893 rather than $38,000. It gives the number credibility and weight. 6.​On your final number, throw in a nonmonetary item (that they probably don’t want) to show you’re at your limit. The genius of this system is that it incorporates the psychological tactics we’ve discussed—reciprocity, extreme anchors, loss aversion, and so on—without you needing to think about them.

Compare Chesterton’s view with Ratzinger’s: It is precisely woman who is paying the greatest price [for the sexual “revolution.”] … Woman, who is creative in the truest sense of the word by giving life, does not “produce,” however, in that technical sense which is the only one that is valued by a society more masculine than ever in its cult of efficiency. She is being convinced that the aim is to “liberate” her, “emancipate” her, by encouraging her to masculinize herself, thus bringing her into conformity with the culture of production and subjecting her to the control of the masculine society of technicians, of salesmen, of politicians who seek profit and power, organizing everything, marketing everything, instrumentalizing everything for their own ends.13

Among the most virulent of all such cultural parasite-equivalents is the religion-based denial of organic evolution. About one-half of Americans (46 percent in 2013, up from 44 percent in 1980), most of whom are evangelical Christians, together with a comparable fraction of Muslims worldwide, believe that no such process has ever occurred. As Creationists, they insist that God created humankind and the rest of life in one to several magical mega-strokes. Their minds are closed to the overwhelming mass of factual demonstrations of evolution, which is increasingly interlocked across every level of biological organization from molecules to ecosystem and the geography of biodiversity. They ignore, or more precisely they call it virtue to remain ignorant of, ongoing evolution observed in the field and even traced to the genes involved. Also looked past are new species created in the laboratory. To Creationists, evolution is at best just an unproven theory. To a few, it is an idea invented by Satan and transmitted through Darwin and later scientists in order to mislead humanity. When I was a small boy attending an evangelical church in Florida, I was taught that the secular agents of Satan are extremely bright and determined, but liars all, man and woman, and so no matter what I heard I must stick my fingers in my ears and hold fast to the true faith. We are all free in a democracy to believe whatever we wish, so why call any opinion such as Creationism a virulent cultural parasite-equivalent? Because it represents a triumph of blind religious faith over carefully tested fact. It is not a conception of reality forged by evidence and logical judgment. Instead, it is part of the price of admission to a religious tribe. Faith is the evidence given of a person’s submission to a particular god, and even then not to the deity directly but to other humans who claim to represent the god. The cost to society as a whole of the bowed head has been enormous. Evolution is a fundamental process of the Universe, not just in living organisms but everywhere, at every level. Its analysis is vital to biology, including medicine, microbiology, and agronomy. Furthermore psychology, anthropology, and even the history of religion itself make no sense without evolution as the key component followed through the passage of time. The explicit denial of evolution presented as a part of a “creation science” is an outright falsehood, the adult equivalent of plugging one’s ears, and a deficit to any society that chooses to acquiesce in this manner to a fundamentalist faith.

By probing questions such as these, the Swiss watch company Swatch, for example, was able to arrive at a cost structure some 30 percent lower than any other watch company in the world. At the start, Nicolas Hayek, chairman of Swatch, set up a project team to determine the strategic price for the Swatch. At the time, cheap (about $75), high-precision quartz watches from Japan and Hong Kong were capturing the mass market. Swatch set the price at $40, a price at which people could buy multiple Swatches as fashion accessories. The low price left no profit margin for Japanese or Hong Kong–based companies to copy Swatch and undercut its price. Directed to sell the Swatch for that price and not a penny more, the Swatch project team worked backwards to arrive at the target cost, a process that involved determining the margin Swatch needed to support marketing and services and earn a profit. Given

John Prescott, during the last Labour government, had a mad plan, called the Pathfinder Initiative, to tear down 400,000 homes, mostly Victorian and Edwardian terraced houses, in the north of England. Prescott claimed, on no evidence, that house prices there were too low because of an oversupply of stock. Mercifully, Prescott didn’t have the brains or focus to complete the plan, but he still managed to spend £2.2 billion of public money and bulldoze thirty thousand houses before he was stopped. So at precisely the time that one part of the government was talking about the need to build hundreds of thousands of new homes, another part of the same government was trying to tear down as many of them as it could. You simply can’t get madder than that. Nowhere were Prescott’s demented ambitions more keenly pursued than on Merseyside where 4,500 houses, nearly all comfortably lived in and doing no harm, were

What’s more, AI researchers have begun to realize that emotions may be a key to consciousness. Neuroscientists like Dr. Antonio Damasio have found that when the link between the prefrontal lobe (which governs rational thought) and the emotional centers (e.g., the limbic system) is damaged, patients cannot make value judgments. They are paralyzed when making the simplest of decisions (what things to buy, when to set an appointment, which color pen to use) because everything has the same value to them. Hence, emotions are not a luxury; they are absolutely essential, and without them a robot will have difficulty determining what is important and what is not. So emotions, instead of being peripheral to the progress of artificial intelligence, are now assuming central importance. If a robot encounters a raging fire, it might rescue the computer files first, not the people, since its programming might say that valuable documents cannot be replaced but workers always can be. It is crucial that robots be programmed to distinguish between what is important and what is not, and emotions are shortcuts the brain uses to rapidly determine this. Robots would thus have to be programmed to have a value system—that human life is more important than material objects, that children should be rescued first in an emergency, that objects with a higher price are more valuable than objects with a lower price, etc. Since robots do not come equipped with values, a huge list of value judgments must be uploaded into them. The problem with emotions, however, is that they are sometimes irrational, while robots are mathematically precise. So silicon consciousness may differ from human consciousness in key ways. For example, humans have little control over emotions, since they happen so rapidly and because they originate in the limbic system, not the prefrontal cortex of the brain. Furthermore, our emotions are often biased.

Many of the NSA’s ISTJs were eclectic geeks just this side of Rain Man. One was known to park his car in exactly the same spot in the agency parking lot every day—no matter whether the lot was empty—and then walk precisely the same steps from that parking spot to his office. Another would buy secondhand pants, wear them every day to work for two weeks, and then throw them out and buy another pair, so that he never had to do laundry. In addition to this disarming weirdness, there was a dark side to the predominance of this singular personality type within the agency. The introverts at the NSA never questioned authority. They kept to themselves and remained silent about the agency’s secrets, for good or ill. Many NSA employees were married to other NSA employees, and often their children came to work there as well, reinforcing the agency’s insular nature, enhanced by its geographic isolation at Fort Meade in suburban Maryland, far from the rest of official Washington.

It is important here not to confuse publicity with the pleasure or benefits to be enjoyed from the things it advertises. Publicity is effective precisely because it feeds upon the real. Clothes, food, cars, cosmetics, baths, sunshine are real things to be enjoyed in themselves. Publicity begins by working on a natural appetite for pleasure. But it cannot offer the real object of pleasure and there is no convincing substitute for a pleasure in that pleasure's own terms. The more convincingly publicity conveys the pleasure of bathing in a warm, distant sea, the more the spectator-buyer will become aware that he is hundreds of miles away from that sea and the more remote the chance of bathing in it will seem to him. This is why publicity can never really afford to be about the product or opportunity it is proposing to the buyer who is not yet enjoying it. Publicity is never a celebration of a pleasure-in-itself. Publicity is always about the future buyer. It offers him an image of himself made glamorous by the product or opportunity it is trying to sell. The image then makes him envious of himself as he might be. Yet what makes this self-which-he-might-be enviable? The envy of others. Publicity is about social relations, not objects. Its promise is not of pleasure, but of happiness : happiness as judged from the outside by others. The happiness of being envied is glamour. Being envied is a solitary form of reassurance. It depends precisely upon not sharing your experience with those who envy you. You are observed with interest but you do not observe with interest - if you do, you will become less enviable. ....... The spectator-buyer is meant to envy herself as she will become if she buys the product. She is meant to imagine herself transformed by the product into an object of envy for others, an envy which will then justify her loving herself. One could put this another way : the publicity images steals her love of herself as she is, and offers it back to her for the price of the product.

When we subtract two numbers, say, 9 − 6, the time that we take is directly proportional to the size of the subtracted number34—so it takes longer to perform 9 − 6 than, say, 9 − 4 or 9 − 2. Everything happens as if we have to mentally move along the number line, starting from the first number and taking as many steps as the second number: the further we have to go, the longer we take. We do not crunch symbols like a digital computer; instead, we use a slow and serial spatial metaphor, motion along the number line. Likewise, when we think of a price, we cannot help but attribute to it a fuzzier value when the number gets larger—a remnant of our primate-based number sense, whose precision decreases with number size.35 This is why, against all rationality, when we negotiate, we are ready to give up a few thousand dollars on the price of an apartment and, the same day, bargain a few quarters on the price of bread: the level of imprecision that we tolerate is proportional to a number’s value, for us just as for macaques.

too little—and complex, because the manufacturing and marketing of food products has changed dramatically. Dr. David Kessler, former head of the U.S. Food and Drug Administration, has extensively documented how food manufacturers and restaurant and fast food chains carefully combine fats, sugar, and salt in precise ratios that reach the “bliss point”—which means they trigger brain systems that increase the desire to eat more, even after our stomachs are full. On a global basis, the World Health Organization has found a pattern of increased consumption of “energy-dense foods that are high in fat, salt and sugars but low in vitamins, minerals and other micronutrients.” Hyper-urbanization has separated more people from reliable sources of fresh fruit and vegetables. Quality calories in fruits and vegetables now cost ten times as much as calories per gram in sweets and foods abundant in starch. In a report for the Johns Hopkins Bloomberg School of Public Health, Arielle Traub documented the increase from 1985 to 2000 in the price of fresh fruits and vegetables by 40 percent, while prices of fats declined by 15 percent and sugared soft drinks by 25 percent.

My mother loved giving me math challenges. At Kmart or Winn-Dixie, she’d have me pick out books and model cars and trucks and buy them for me if I was able to mentally add together their prices. Over the course of my childhood, she kept escalating the difficulty, first having me estimate and round to the nearest dollar, then having me figure out the precise dollar-and-cents amount, and then having me calculate 3 percent of that amount and add it on to the total. I was confused by that last challenge—not by the arithmetic so much as by the reasoning. “Why?” “It’s called tax,” my mother explained. “Everything we buy, we have to pay three percent to the government.” “What do they do with it?” “You like roads, buddy? You like bridges?” she said. “The government uses that money to fix them. They use that money to fill the library with books.” Some time later, I was afraid that my budding math skills had failed me, when my mental totals didn’t match those on the cash register’s display. But once again, my mother explained. “They raised the sales tax. Now you have to add four percent.” “So now the library will get even more books?” I asked. “Let’s hope,” my mother said.

dared to accept this opportunity, or even to conceive of it as an opportunity. White Americans have thought of it as their shame, and have envied those more civilized and elegant European nations that were untroubled by the presence of black men on their shores. This is because white Americans have supposed “Europe” and “civilization” to be synonyms—which they are not—and have been distrustful of other standards and other sources of vitality, especially those produced in America itself, and have attempted to behave in all matters as though what was east for Europe was also east for them. What it comes to is that if we, who can scarcely be considered a white nation, persist in thinking of ourselves as one, we condemn ourselves, with the truly white nations, to sterility and decay, whereas if we could accept ourselves as we are, we might bring new life to the Western achievements, and transform them. The price of this transformation is the unconditional freedom of the Negro; it is not too much to say that he, who has been so long rejected, must now be embraced, and at no matter what psychic or social risk. He is the key figure in his country, and the American future is precisely as bright or as dark as his. And the Negro recognizes this, in a negative way. Hence the question: Do I really want to be integrated into a burning house? White

Planted rows went turning past like giant spokes one by one as they ranged the roads. The skies were interrupted by dark gray storm clouds with a flow like molten stone, swept and liquid, and light that found its way through them was lost in the dark fields but gathered shining along the pale road, so that sometimes all you could see was the road, and the horizon it ran to. Sometimes she was overwhelmed by the green life passing in such high turbulence, too much to see, all clamoring to have its way. Leaves sawtooth, spade-shaped, long and thin, blunt-fingered, downy and veined, oiled and dusty with the day—flowers in bells and clusters, purple and white or yellow as butter, star-shaped ferns in the wet and dark places, millions of green veilings before the bridal secrets in the moss and under the deadfalls, went on by the wheels creaking and struck by rocks in the ruts, sparks visible only in what shadow it might pass over, a busy development of small trailside shapes tumbling in what had to be deliberately arranged precision, herbs the wildcrafters knew the names and market prices of and which the silent women up in the foothills, counterparts whom they most often never got even to meet, knew the magic uses for. They lived for different futures, but they were each other’s unrecognized halves, and what fascination between them did come to pass was lit up, beyond question, with grace.

With regard to the price then of the men themselves, it is obvious that the public treasury is in a better position to provide funds than any private individuals. What can be easier than for the Council to invite by public proclamation all whom it may concern to bring their slaves, and to buy up those produced? Assuming the purchase to be effected, is it credible that people will hesitate to hire from the state rather than from the private owner, and actually on the same terms? People have at all events no hesitation at present in hiring consecrated grounds, sacred victims, houses, etc., or in purchasing the right of farming taxes from the state. To ensure the preservation of the purchased property, the treasury can take the same securities precisely from the lessee as it does from those who purchase the right of farming its taxes. Indeed, fraudulent dealing is easier on the part of the man who has purchased such a right than of the man who hires slaves. Since it is not easy to see how the exportation of public money is to be detected, when it differs in no way from private money. Whereas it will take a clever thief to make off with these slaves, marked as they will be with the public stamp, and in face of a heavy penalty attached at once to the sale and exportation of them. Up to this point then it would appear feasible enough for the state to acquire property in men and to keep a safe watch over them.

A rogue who has been condemned to death by the tribunal says he wants to resist oppression simply because he wants to resist the scaffold!" Saint-Just's indignation is hard to understand in that, until his time, the scaffold was precisely nothing else but one of the most obvious symbols of oppression. But at the heart of this logical delirium, at the logical conclusion of this morality of virtue, the scaffold represents freedom. It assures rational unity, and harmony in the ideal city. It purifies (the word is apt) the Republic and eliminates malpractices that arise to contradict the general will and universal reason. "They question my right to the title of philanthropist," Marat exclaims, in quite a different style. "Ah, what injustice! Who cannot see that I want to cut off a few heads to save a great number?" A few—a faction? Naturally—and all historic actions are performed at this price. But Marat, making his final calculations, claimed two hundred and seventy-three thousand heads. But he compromised the therapeutic aspect of the operation by screaming during the massacre: "Brand them with hot irons, cut off their thumbs, tear out their tongues." This philanthropist wrote day and night, in the most monotonous vocabulary imaginable, of the necessity of killing in order to create. He wrote again, by candlelight deep down in his cellar, during the September nights while his henchmen were installing spectators' benches in prison courtyards—men on the right, women on the left—to display to them, as a gracious example of philanthropy, the spectacle of the aristocrats having their heads cut off.

You can have no idea what it feels like to live in an ordinary woman’s skin. From the moment a girl is born she is tutored by her mother on what she may and may not do. The list of what she is allowed to do keeps on shrinking as she grows older—cover your head, lower your neck, conceal your breasts, hide your ankles, don’t go to the river alone, don’t step out in the evening, don’t laugh loudly, don’t ask questions, don’t expect answers … Then she marries and it only gets worse. A mother-in-law takes over to enforce the rules. Wake up first, sleep last. Cook feasts, eat leftovers. Feed sons, starve daughters. And when finally she grows older and the baton passes on to her, she starts battering the next generation with it, having seen nothing else in her life!’ ‘So are you saying women oppress women?’ I was surprised that her tirade was directed at mothers and mothers-in-law rather than at men. ‘Yes, precisely. Why blame the men alone? Why will they try to change an existing order in which they get a bonded slave to cook their food, wash their clothes, clean their homes, warm their beds, look after their aging parents and bear them children? But what reason do women have? Why do they fall all over themselves to tyrannise other women? Women can rescue each other. Women can refuse to starve, scare and suppress their daughters. They can be friends and comrades with their daughters-in-law. Women can look out for the safety of their house maids and farm labourers. Women can insist that other women be treated with respect and dignity. But for that they first need to stop feeling helpless and scared themselves. They need to stop needing a man to protect them. The price of that protection is just too high.

Consider a mug of American coffee. It is found everywhere. It can be made by anyone. It is cheap - and refills are free. Being largely without flavor, it can be diluted to taste. What it lacks in allure it makes up in size. It is the most democratic method ever devised for introducing caffeine into human beings. Now take a cup of Italian espresso. It requires expensive equipment. Price-to-volume ratio is outrageous, suggesting indifference to the consumer and ignorance of the market. The aesthetic satisfaction accessory to the beverage far outweighs its metabolic impact. It is not a drink; it is an artifact. This contrast can stand for the differences between America and Europe - differences nowadays asserted with increased frequency and not a little acrimony on both sides of the Atlantic. The mutual criticisms are familiar. To American commentators Europe is 'stagnant.' Its workers, employers, and regulations lack the flexibility and adaptability of their U.S. counterparts. The costs of European social welfare payments and public services are 'unsustainable.' Europe's aging and 'cossetted' populations are underproductive and self-satisfied. In a globalized world, the 'European social model' is a doomed mirage. This conclusion is typically drawn even by 'liberal' American observers, who differ from conservative (and neoconservative) critics only in deriving no pleasure from it. To a growing number of Europeans, however, it is America that is in trouble and the 'American way of life' that cannot be sustained. The American pursuit of wealth, size, and abundance - as material surrogates for happiness - is aesthetically unpleasing and ecologically catastrophic. The American economy is built on sand (or, more precisely, other people's money). For many Americans the promise of a better future is a fading hope. Contemporary mass culture in the U.S. is squalid and meretricious. No wonder so many Americans turn to the church for solace.

Though it’s best not to be born a chicken at all, it is especially bad luck to be born a cockerel. From the perspective of the poultry farmer, male chickens are useless. They can’t lay eggs, their meat is stringy, and they’re ornery to the hens that do all the hard work of putting food on our tables. Commercial hatcheries tend to treat male chicks like fabric cutoffs or scrap metal: the wasteful but necessary by-product of an industrial process. The sooner they can be disposed of—often they’re ground into animal feed—the better. But a costly problem has vexed egg farmers for millennia: It’s virtually impossible to tell the difference between male and female chickens until they’re four to six weeks old, when they begin to grow distinctive feathers and secondary sex characteristics like the rooster’s comb. Until then, they’re all just indistinguishable fluff balls that have to be housed and fed—at considerable expense. Somehow it took until the 1920s before anyone figured out a solution to this costly dilemma. The momentous discovery was made by a group of Japanese veterinary scientists, who realized that just inside the chick’s rear end there is a constellation of folds, marks, spots, and bumps that to the untrained eye appear arbitrary, but when properly read, can divulge the sex of a day-old bird. When this discovery was unveiled at the 1927 World Poultry Congress in Ottawa, it revolutionized the global hatchery industry and eventually lowered the price of eggs worldwide. The professional chicken sexer, equipped with a skill that took years to master, became one of the most valuable workers in agriculture. The best of the best were graduates of the two-year Zen-Nippon Chick Sexing School, whose standards were so rigorous that only 5 to 10 percent of students received accreditation. But those who did graduate earned as much as five hundred dollars a day and were shuttled around the world from hatchery to hatchery like top-flight business consultants. A diaspora of Japanese chicken sexers spilled across the globe. Chicken sexing is a delicate art, requiring Zen-like concentration and a brain surgeon’s dexterity. The bird is cradled in the left hand and given a gentle squeeze that causes it to evacuate its intestines (too tight and the intestines will turn inside out, killing the bird and rendering its gender irrelevant). With his thumb and forefinger, the sexer flips the bird over and parts a small flap on its hindquarters to expose the cloaca, a tiny vent where both the genitals and anus are situated, and peers deep inside. To do this properly, his fingernails have to be precisely trimmed. In the simple cases—the ones that the sexer can actually explain—he’s looking for a barely perceptible protuberance called the “bead,” about the size of a pinhead. If the bead is convex, the bird is a boy, and gets thrown to the left; concave or flat and it’s a girl, sent down a chute to the right.

Isn't human mind a funny thing? A bullet is a bullet, dead is dead. The reduction in probability of your demise is precisely the same in both cases. Why isn't your price the same?

Buying a 100,000 yen bond keeps the capital sum safe while also providing regular payments to the saver. To be precise, the bond pays a fixed rate or ‘coupon’ of 1.5 per cent: 1,500 yen a year in the case of a 100,000 yen bond. But the market interest rate or current yield is calculated by dividing the coupon by the market price, which is currently 102,333 yen: 1,500 ÷ 102,333 = 1.47 per cent.

Laughing at "Rapper's Delight"'s no revenge, and anyway it wasn't your idea, and anyway it's funny. Dean Street's another story, a realm of knowledge unapplicable here. You've just about finished leaving Dean Street, and Aeroman, behind. If this means avoiding the one who protected your ass all through junior high, the one you once ached to emulate, the one whose orbit you were happy just to swing in - if it means leaving the million-dollar kid's regular phone messages in Abraham's precise handwriting unreturned - that's a small price to pay for growing up, isn't it? This ain't no party, this ain't no disco, this ain't no foolin' around. It's the end, the end of the seventies.

Following the Soviet invasion, the Communists, to their credit, passed decrees making girls’ education compulsory and abolishing certain oppressive tribal customs—such as the bride-price, a payment to the bride’s family in return for her hand in marriage. However, by massacring thousands of tribal elders, they paved the way for the “commanders” to step in as the new elite. Aided by American and Saudi patronage, extremism flourished. What had once been a social practice confined to areas deep in the hinterlands now became a political practice, which, according to ideologues, applied to the entire country. The modest gains of urban women were erased. “The first time a woman enters her husband’s house," Heela “told me about life in the countryside, “she wears white”—her wedding dress—“and the first time she leaves, she wears white”—the color of the Muslim funeral shroud. The rules of this arrangement were intricate and precise, and, it seemed to Heela, unchanged from time immemorial. In Uruzgan, a woman did not step outside her compound. In an emergency, she required the company of a male blood relative to leave, and then only with her father’s or husband’s permission. Even the sound of her voice carried a hint of subversion, so she was kept out of hearing range of unrelated males. When the man of the house was not present, boys were dispatched to greet visitors. Unrelated males also did not inquire directly about a female member of the house. Asking “How is your wife?” qualified as somewhere between uncomfortably impolite and downright boorish. The markers of a woman’s life—births, anniversaries, funerals, prayers, feasts—existed entirely within the four walls of her home. Gossip, hopscotching from living room to living room, was carried by husbands or sons.

Once you realize an oil company functions not to deliver oil but to structure the future as a system of financial flows, then the points of sabotage shift a little bit. This is why I think projects like Carbon Tracker’s “Unburnable Carbon” are really important. Carbon Tracker shows that the share price of fossil fuel companies is a bubble, since it is based on a projected use of energy that is incompatible with keeping the planet livable. This campaign works precisely at the point at which the corporation understood as a set of financial flows is vulnerable—the calculability of future revenue.

Reflection on the forms of human life, hence also scientific analysis of those forms, takes a course directly opposite to their real development…Consequently, it was solely the analysis of the prices of commodities which led to the determination of the magnitude of value, and solely the common expression of all commodities in money which led to the establishment of their character as values. It is however precisely this finished form of the world of commodities—the money form—which conceals the social character of private labour and the social relations between the individual workers, by making those relations appear as relations between material objects, instead of revealing them plainly. (168–9)

Money is a social contrivance, worth something only because others will accept it in payment for real things. A dollar retains its value if prices remain stable, which is precisely what the gold standard accomplished by allowing people to convert paper dollars into gold. It prevented inflation by controlling the printing press, holding the creation of paper dollars in check, for better or worse.

Genuine feelings are never the product of conscious effort. They are quite simply there, and they are there for a very good reason, even if that reason is not always apparent. I cannot force myself to love or honor my parents if my body rebels against such an endeavor for reasons that are well-known to it. But if I still attempt to obey the Fourth Commandment, then the upshot will be the kind of stress that is invariably involved when I demand the impossible of myself. This kind of stress has accompanied me almost all my life. Anxious to stay in line with the system of moral values I had accepted, I did my best to imagine good feelings I did not possess while ignoring the bad feelings I did have. My aim was to be loved as a daughter. But the effort was all in vain. In the end I had to realize that I cannot force love to come if it is not there in the first place. On the other hand, I learned that a feeling of love will establish itself automatically (for example, love for my children or love for my friends) once I stop demanding that I feel such love and stop obeying the moral injunctions imposed on me. But such a sensation can happen only when I feel free and remain open and receptive to all my feelings, including the negative ones. The realization that I cannot manipulate my feelings, that I can delude neither myself nor others, brought me immense relief and liberation. Only then was I fully struck by the large number of people who (like myself) literally almost kill themselves in the attempt to obey the Fourth Commandment, without any consideration of the price this exacts both from their own bodies and from their children. As long as the children allow themselves to be used in this way, it is entirely possible to live to be one hundred without any awareness of one’s own personal truth and without any illness ensuing from this protracted form of self-deception. A mother who is forced to realize that the deprivations imposed on her in her youth make it impossible for her to love a child of her own, however hard she may try, can certainly expect to be accused of immorality if she has the courage to put that truth into words. But I believe that it is precisely this explicit acceptance of her true feelings, independent of the claims of morality, that will enable her to give both herself and her children the honest and sincere kind of support they need most, and at the same time will allow her to free herself from the shackles of self-deception. When

Accuracy, accuracy, precision in execution of everything at all levels. No sloppiness. Game-level focus was the price of admission. Obviously,

If everyone were free to migrate from one country to another, wages in rich countries would fall and wages in poor countries would rise, and the world would be a much more equal place. Of course, opposition to lower wages in rich countries is precisely why people are not permitted to migrate at will, and it is why meals and haircuts are so cheap in poor countries. The price of land, like the price of labor, cannot be arbitraged between rich countries and poor countries. Cheap housing in India or Africa cannot be brought up to American prices by simply moving the land across the ocean. The presence of cheap land and cheap labor in poor countries explains why price levels in poor countries are so much lower than in rich countries. The market sets the exchange rate to equalize the prices of steel, gasoline, automobiles, and computers—everything that can be and is part of international trade—but the price level depends on goods and services that cannot be traded. Because those are cheaper in poor places, the poorer the country, the lower are the average prices.

The decline in legitimate employment opportunities among inner-city residents increased incentives to sell drugs—most notably crack cocaine. Crack is pharmacologically almost identical to powder cocaine, but it has been converted into a form that can be vaporized and inhaled for a faster, more intense (though shorter) high using less of the drug—making it possible to sell small doses at more affordable prices. Crack hit the streets in 1985, a few years after Reagan’s drug war was announced, leading to a spike in violence as drug markets struggled to stabilize, and the anger and frustration associated with joblessness boiled. Joblessness and crack swept inner cities precisely at the moment that a fierce backlash against the Civil Rights Movement was manifesting itself through the War on Drugs.

In a celebrated case a Mrs Butler, who lived in Ireland, dreamt repeatedly of ‘the most enchanting house I ever saw’. She and her husband decided to move to England and inspected many properties around London. One day they went to look at a house in Hampshire and Mrs Butler recognized it as her dream house. She was so familiar with it that she was able to show the housekeeper around the premises and describe every room before they entered it. The price of the house was absurdly low, and when they went to see the agent he told them why. ‘The house is haunted.’ But, he added, ‘you need not be concerned. You are the ghost.’ He had recognized her from the owner’s precise description.

Precisely the same benefit that the British government offered to its white expatriates, the Democratic Party in the United States offered to its poor white supporters. From the 1870s through the 1960s, the Democrats established their political hegemony in the South by granting whites the full social and psychological enjoyments of white supremacy. Blacks paid a costly price for this, because the Democrats unleashed a fury of violence against them. In fact, had the Democrats been the only political party in America, it’s hard to image what would have become of the black population of the South. Blacks, however, had during most of this difficult period a single ally. That ally was the Republican Party.

The price of a book is peanuts in comparison to the benefit one idea from one book can offer you. $5 can really change your life, and in some cases it really does. Where else could you get that kind of inspiration or information from? Sure, all those blogs are free and readily accessible but it’s precisely because they’re free and available that their value is small compared to that of a book.

there is no guarantee that the time freed up by our newfound technological efficiencies will be made available for the human touch. A look at the modern history of industrial computerization would have one lay odds that this squishy stuff will be precisely what is sacrificed on the altar of productivity, particularly once every word, touch, and minute is measured, analyzed, and priced out.

d.) Both the Biblically-prophesied Antichrist and the Muslim-predicted Mahdi will change the laws and the times (calendars); e.) Both the Biblically-prophesied Antichrist and the Muslim-predicted Mahdi will make a peace treaty with Israel for precisely seven years; and f.) The Biblically-prophesied Antichrist will go to Jerusalem and rule from Israel’s Temple, just as the Muslim-predicted Mahdi will establish the Islamic Caliphate from the Temple Mount in Jerusalem.

Soothe and sly stamina with a short sword they slice They are beyond precise making the victim pay the price

Set your target price (your goal).         2.      Set your first offer at 65 percent of your target price.         3.      Calculate three raises of decreasing increments (to 85, 95, and 100 percent).         4.      Use lots of empathy and different ways of saying “No” to get the other side to counter before you increase your offer.         5.      When calculating the final amount, use precise, nonround numbers like, say, $37,893 rather than $38,000. It gives the number credibility and weight.         6.      On your final number, throw in a nonmonetary item (that they probably don’t want) to show you’re at your limit. The

Cutting budgets or slashing prices to customers are actually the easiest things that oil companies and services firms can do. For producers, cutting spending doesn't affect the bottom line immediately, as reductions in capital expenditures (capex) won’t result in production declines—and therefore profits—for months in the future. You can even claim continuing high production results despite major drops in capital expenditures, a counter-intuitive result but still at least immediately genuine. Almost all of the independent oil companies have done precisely this through their reporting up to the 4th quarter of 2014, reporting slashed spending yet increasing production forecasts. In fact, at least for the first 6 months after cutting capex, oil company executives can look like stars, chopping off the top line with little immediate effect on the bottom. Further, the projections on capital expenditures are a bit of an accountant’s dodge in that they can be adjusted several times over the year to adapt to changing market conditions. An oil company can talk about an extreme cut in spends at the start of the year, but should oil prices allow, it can still ramp spending back up later. Looking responsible using the accountant’s pen is a pretty easy way to initially react to a low price environment, and just about everyone is doing it.

Precisely Mega,PK phone offers the suitable photographic camera would be the expansion individuals unique reply to people’s problems, to present an excellent together with genuine information for that young children. Since boasts considerably increased the worthiness in the mobile phone photographic camera, which means normal non-photo followers at this point requesting providing they can regather the particular magnitude regarding it truly is fanaticism slain photographic camera. As well as in the event that is going to be, until this Precisely mobile price in Pakistan whenever they opt for, in which is certainly the most suitable with regard to photo digital portrait photography? Precisely what Mobile or portable is frequently just about any problem to be clarified, calling offers the electric power to handle the regular recording, nonetheless performs to take together with get managing those people appreciated times to keep in mind for a long period? Mobile or portable will become over significant under the found predicaments. High priced mobile phones at this point fashion by using a quite a few minute, it may be attractive to view or perhaps observe such a cell phone or perhaps transportable, there is absolutely no suitable function.

This disconnect between what these women experienced on a physical level and what they consciously registered is precisely what the theory of differential erotic plasticity predicts. It could well be that the price of women’s greater erotic flexibility is more difficulty in knowing—and, depending on what cultural restrictions may be involved, in accepting—what they’re feeling. This is worth keeping in mind when considering why so many women report lack of interest in sex or difficulties in reaching orgasm.

From 1942 until 1947, the Federal Reserve—at the behest of the Treasury Department—actively managed the government’s borrowing costs. Even as spending to fight World War II drove the federal deficit to more than 25 percent of GDP in 1943, interest rates trended lower. That’s because the Fed pegged the T-bill rate at 0.375 percent and held the rate on twenty-five-year bonds at 2.5 percent. As MMT economist L. Randall Wray put it, “the government can ‘borrow’ (issue bonds to the public) at any interest rate the central bank chooses to enforce. It is relatively easy for the central bank to peg the interest rate on short-term government debt instruments by standing ready to purchase it at a fixed price in unlimited quantities. This is precisely what the Fed did in the United States until 1951—providing banks with an interest-earning alternative to excess reserves, but at a very low rate of interest.

5 Thumb Rules to Follow for Outsourcing 3D Character. Outsourcing has become one of the basic requirements of the digital industry. Be it software, websites, architecture rendering or 3D character modelling, companies look forward to outsource these tasks to reliable names. Reason is simple. When it comes to value for money, 3D Art Outsourcing Service stands to be the most viable option as setting up in-house production often isn’t considered a wise ROI choice. But, this necessity has also given rise to possible frauds. There are countless companies waiting to gulp your money in the blink of an eye. There are many more who are ready to lure you with lucrative offers when it comes to 3D character modelling concept. Since not everyone is familiar with the technicalities of this field, companies can easily get trapped with fake promises of giving top notch services well within their reach, only to find out that the whole thing was neither worth their time nor money. However, all the sham can be avoided if companies follow the six thumb rules while Game outsourcing character modelling tasks to animation studios as these will lead them to the right names. 1) Take a Tour of the Website Although you will find expert comments on not to judge a company by its cover, there is no denying the fact that website plays a decisive role in company’s credibility, especially when it comes to art and animation studios. A studio that claims to offer you state-of-art results must first focus on its own. A clean, crisp website with appropriate content can actually say a lot about the studio’s work. A poor design and inappropriate content often indicate the following things: - Outdated and poorly maintained - Negligence towards its virtual presentation - Unprofessionalism - Poor marketing A sincere design and animation studio will indeed feature a vibrant website with all its details properly included. 2) Location Matters Location has a huge impact on hiring charges as it largely decides the price range one can expect. If you are looking forward to countries like India, you expect the range to be well within your budget chiefly because such countries have immense talent, but because of the increasing demand and competition in the field of outsourcing, hiring charges are relatively cheaper than countries like UK or USA. This means that once can get desired expertise without spending a fortune. 3) Know Your Team Inside Out Since you will be spending your hard earned money, you have every right to know the ins and outs of your team. Getting to know the team can assist you in your decision. Do your part of homework and be ready with your queries. Starting from their names to their works, check everything you can, and if need be, go for one-to-one conversation. This will not only help you to know them better, but will also give you an idea of their communication, their knowledge about their work and their sincerity. A dedicated one will always answer you up to the point while a confused one with fidget with words or beat around the bush. 4) Don’t Miss Out on the Portfolio While the website of a studio is its virtual representative, it’s the portfolio which speaks about its execution. Reputed names of 3D modelling and design companies house excellent projects ranging from simple to complex ones. A solid portfolio indicates: - commitment of the studio towards its projects - competency of its team - execution and precision - status of its expertise Apart from the portfolio, some animation studios even feature case studies and white papers in their websites which indicate their level of transparency. Make sure to go through all of them.

The much-ballyhooed Internet of Things (what is a smart bin? In my day that was a dog) will see a surge in demand for rare metals, forcing up their price. Combine that with the invention of the brain-computer interface and there will be times when the spare capacity of human consciousness will be a cheaper option for processing and storage. For a nutritious bowl of soup we’ll be plugged in, with a thousand others, running algorithms to more precisely push a new wonder mop to lonely housewives idly googling through a Valium comedown.

Persuading him to do so is no easy task. In this attempt, Menenius is joined by Volumnia, who shares his frustration that the stiff-necked Coriolanus could not dissemble just long enough to be elected. “Lesser had been/The taxings of your dispositions,” she tells her son, “if/You had not showed them how ye were disposed/Ere they lacked power to cross you” (3.2.20–23). Coriolanus’s response is “Let them hang,” to which his mother adds, “Ay, and burn too” (3.2.23–24). But cursing the people will not solve the problem. The only intelligent course of action, she says, is for Coriolanus to do what, in effect, the elite have always known how to do: to speak To th’ people, not by your own instruction, Nor by th’ matter which your heart prompts you, But with such words that are but roted in Your tongue, though but bastards and syllables Of no allowance to your bosom’s truth. (3.2.52–57) Just lie. Everyone shares this view, she assures him: “Your wife, your son, these senators, the nobles” (3.2.65). It is in Coriolanus’s power to solve the crisis he has provoked. The price he needs to pay is simply to behave, for once, like a politician. But for him this price is unbearably high. Everything in Coriolanus’s being—the fierce integrity and pride and spirit of command he has imbibed from his mother—rebels against playing so degrading a part. And the conflict is all the more unbearable because it is precisely his mother who now urges him to debase himself. “I prithee now, sweet son,” she tells him, as thou hast said My praises made thee first a soldier, so To have my praise for this, perform a part Thou hast not done before. (3.2.107–10) Volumnia understands perfectly well that her son’s sense of his manhood is at stake and that he has shaped his whole identity from the beginning by trying to please her. The scars that cover his body were never meant for theatrical display before the people; they were adornments offered only to her. But now, devastatingly enough, she tells him that he has been trying too hard: “You might have been enough the man you are/With striving less to be so” (3.2.19–20). Or, rather, he hears from his mother a demand for a different, even more painful form of masochism. She wants him, in his view, to be a beggar, a knave, a weeping schoolboy, or a whore. Worse still, she wants his “throat of war” to be turned “into a pipe/Small as an eunuch” (3.2.112–14). All right, he says, for her and her alone, he will in effect castrate himself: “Mother, I am going to the marketplace

Unfortunately, for every IPO like Microsoft that turns out to be a big winner, there are thousands of losers. The psychologists Daniel Kahnerman and Amos Tversky have shown when humans estimate the likelihood or frequency of an event, we make that judgment based not on how often the event has actually occurred, but on how vivid the past examples are. We all want to buy “the next Microsoft”—precisely because we know we missed buying the first Microsoft. But we conveniently overlook the fact that most other IPOs were terrible investments. You could have earned that $533 decillion gain only if you never missed a single one of the IPO market’s rare winners—a practical impossibility. Finally, most of the high returns on IPOs are captured by members of an exclusive private club—the big investment banks and fund houses that get shares at the initial (or “underwriting”) price, before the stock begins public trading. The biggest “run-ups” often occur in stocks so small that even many big investors can’t get any shares; there just aren’t enough to go around.

A letter from January 1946 contained one of her lengthiest descriptions of “lucky America” with its “basically sound political structure.” There really was “such a thing as freedom here,” she said. And she meant it. She felt that one could truly be an individual according to one’s own lights in the United States, which was essential because, as she told Jaspers, she had become convinced that a decent human existence was possible only on society’s fringes. Or as she explained years later, “What influenced me when I came to the United States was precisely the freedom of becoming a citizen without having to pay the price of assimilation.” Her detached individuality was what mattered to her. She would never cease being an outsider, but she was comfortable with that. Toward the very end of her life, she was still saying that she felt “perfectly free” in America, though she added that she could be mistaken. The United States was the ideal place for one accustomed to thinking without a banister.

Tape Reading is rapid-fire horse sense. Its object is to determine whether stocks are being accumulated or distributed, marked up or down, or whether they are neglected by the large interests. The Tape Reader aims to make deductions from each succeeding transaction – every shift of the market kaleidoscope; to grasp a new situation, force it, lightning-like, through the weighing machine of the brain, and to reach a decision which can be acted upon with coolness and precision. It is gauging the momentary supply and demand in particular stocks and in the whole market, comparing the forces behind each and their relationship, each to the other and to all." "A

In a series of disciplinary meetings before a “judicial committee” comprised of three elders I was asked to go into extremely intimate detail regarding the nature of my online encounters, what precisely these involved, with whom and how often.[96] These hearings were extremely emotional. I recall breaking down in tears on at least one occasion. At the time I did not feel the nature of questioning was overly invasive or inappropriate. I believed I was receiving needed discipline from God’s organization, and I simply had to man up and see it through for the benefit of my marriage. Of course, I now cringe at the thought of sharing such personal matters with men who had no more right to this information than my local postman or storekeeper, but at the time I was convinced it was necessary.[97]

At Oaktree, we strongly reject the idea of waiting for the bottom to start buying. First, there’s absolutely no way to know when the bottom has been reached. There’s no neon sign that lights up. The bottom can be recognized only after it has been passed, since it is defined as the day before the recovery begins. By definition, this can be identified only after the fact. And second, it’s usually during market slides that you can buy the largest quantities of the thing you want, from sellers who are throwing in the towel and while the non-knife-catchers are hugging the sidelines. But once the slide has culminated in a bottom, by definition there are few sellers left to sell, and during the ensuing rally it’s buyers who predominate. Thus the selling dries up and would-be buyers face growing competition. We began to buy distressed debt immediately after Lehman filed for bankruptcy protection in mid-September 2008 as described on page 235, and we continued through year-end, as prices went lower and lower. By the first quarter of 2009, other investors had collected themselves, caught on to the values that were available, and gathered some capital for investment. But with the motivated sellers done selling and buying having begun, it was too late for them to buy in size without pushing up prices. Like so many other things in the investment world that might be tried on the basis of certitude and precision, waiting for the bottom to start buying is a great example of folly. So if targeting the bottom is wrong, when should you buy? The answer’s simple: when price is below intrinsic value. What if the price continues downward? Buy more, as now it’s probably an even greater bargain. All you need for ultimate success in this regard is (a) an estimate of intrinsic value, (b) the emotional fortitude to persevere, and (c) eventually to have your estimate of value proved correct.

Louisiana looked like a bonanza to people anxious to unload their slaves at high prices--and it looked that way precisely because Jefferson excluded slave importations from abroad.

It follows that it is just as essential for the health of a dynamic economy that dying industries should be allowed to die as that growing industries should be allowed to grow. For the dying industries absorb labor and capital that should be released for the growing industries. It is only the much vilified price system that solves the enormously complicated problem of deciding precisely how much of tens of thousands of different commodities and services should be produced in relation to each other. These otherwise bewildering equations are solved quasi-automatically by the system of prices, profits and costs. They are solved by this system incomparably better than any group of bureaucrats could solve them. For they are solved by a system under which each consumer makes his own demand and casts a fresh vote, or a dozen fresh votes, every day; whereas bureaucrats would try to solve it by having made for the consumers, not what the consumers themselves wanted, but what the bureaucrats decided was good for them.