Profits Best Quotes

There is no more profitable investment than investing in yourself. It is the best investment you can make; you can never go wrong with it. It is the true way to improve yourself to be the best version of you and lets you be able to best serve those around you.

A system is corrupt when it is strictly profit-driven, not driven to serve the best interests of its people.

The mantra here is the more value you are going to create, the more profitable customer relationships you are going to build this the more successful your business is going to be.

The general rule is that there is profit in confusion; the more confusion, the more profit. Therefore, the best approach is to create problems and then offer the solutions.

A great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions.

The best law for Bible study is the law of perseverance.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Don’t you know that slavery was outlawed?” “No,” the guard said, “you’re wrong. Slavery was outlawed with the exception of prisons. Slavery is legal in prisons.” I looked it up and sure enough, she was right. The Thirteenth Amendment to the Constitution says: “Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.” Well, that explained a lot of things. That explained why jails and prisons all over the country are filled to the brim with Black and Third World people, why so many Black people can’t find a job on the streets and are forced to survive the best way they know how. Once you’re in prison, there are plenty of jobs, and, if you don’t want to work, they beat you up and throw you in a hole. If every state had to pay workers to do the jobs prisoners are forced to do, the salaries would amount to billions… Prisons are a profitable business. They are a way of legally perpetuating slavery. In every state more and more prisons are being built and even more are on the drawing board. Who are they for? They certainly aren’t planning to put white people in them. Prisons are part of this government’s genocidal war against Black and Third World people.

A system is corrupt when it is strictly profit-driven, not driven to serve the best interests of its people, but those of multinational corporations.

Wretched, ephemeral race, children of chance and tribulation, why do you force me to tell you the very thing which it would be most profitable for you not to hear? The very best thing is utterly beyond your reach: not to have been born, not to be, to be nothing. However, the second best thing for you is: to die soon

Some of the best things are done by those with nowhere to turn, by those who don't have time, by those who truly understand the word helpless. they dispense no thought with the calculation of risk and profit, they take no thought for the future, they're forced to spearpoint into the present tense. Thrown over a precipice, you fall or else you fly; you clutch at any hope, however unlikely; however - if I may use such an overworked word - miraculous. What we mean by that is, Against all odds.

Friendship is like an investment; the best type yields the best profit for you! It's not just about making friends; it's about making right friends for the right reasons!

October Fullness” Little by little, and also in great leaps, life happened to me, and how insignificant this business is. These veins carried my blood, which I scarcely ever saw, I breathed the air of so many places without keeping a sample of any. In the end, everyone is aware of this: nobody keeps any of what he has, and life is only a borrowing of bones. The best thing was learning not to have too much either of sorrow or of joy, to hope for the chance of a last drop, to ask more from honey and from twilight. Perhaps it was my punishment. Perhaps I was condemned to be happy. Let it be known that nobody crossed my path without sharing my being. I plunged up to the neck into adversities that were not mine, into all the sufferings of others. It wasn’t a question of applause or profit. Much less. It was not being able to live or breathe in this shadow, the shadow of others like towers, like bitter trees that bury you, like cobblestones on the knees. Our own wounds heal with weeping, our own wounds heal with singing, but in our own doorway lie bleeding widows, Indians, poor men, fishermen. The miner’s child doesn’t know his father amidst all that suffering. So be it, but my business was the fullness of the spirit: a cry of pleasure choking you, a sigh from an uprooted plant, the sum of all action. It pleased me to grow with the morning, to bathe in the sun, in the great joy of sun, salt, sea-light and wave, and in that unwinding of the foam my heart began to move, growing in that essential spasm, and dying away as it seeped into the sand.

In every company which I have done strategic planning, the number-one value people choose is always integrity. The second values may be quality of products and services, caring about people, excellent customer service, profitability , innovation, entrepreneurship, and others. But integrity always comes first.

Connection is health. And what our society does its best to disguise from us is how ordinary, how commonly attainable, health is. We lose our health - and create profitable diseases and dependences - by failing to see the direct connections between living and eating, eating and working, working and loving. In gardening, for instance, one works with the body to feed the body. The work, if it is knowledgeable, makes for excellent food. And it makes one hungry. The work thus makes eating both nourishing and joyful, not consumptive, and keeps the eater from getting fat and weak. This is health, wholeness, a source of delight. (pg.132, The Body and the Earth)

Physicians don’t do the best for their patients because they: practice defensive medicine (Self-defense), do not understand health statistics (Innumeracy), or pursue profit instead of virtue (Conflicts of interest).

and really it would profit little to write down what they said, for they knew each other so well that they could say anything they liked, which is tantamount to saying nothing, or saying such stupid, prosy things, as how to cook an omelette, or where to buy the best boots in London, which have no lustre taken from their setting, yet are positively of amazing beauty within it. For it has come about, by the wise economy of nature, that our modern spirit can almost dispense with language; the commonest expressions do, since no expressions do; hence, the most ordinary conversation is often the most poetic, and the most poetic is precisely that which cannot be written down. For which reasons we leave a great blank here, which must be taken to indicate that the space is filled to repletion.

A great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands being revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader.

Inequality of wealth and incomes is an essential feature of the market economy. It is the implement that makes the consumers supreme in giving them the power to force all those engaged in production to comply with their orders. It forces all those engaged in production to the utmost exertion in the service of the consumers. It makes competition work. He who best serves the consumers profits most and accumulates riches.

What’s the best way to build a brand for the long term? In a word: culture.

Let's be clear. The debate over health care in this country is not a debate about medical treatment or the best way to prevent disease. It is a debate about economics and class politics. Either we maintain a profit-driven health care system whose main function is to enrich certain individuals and institutions, or we develop a nonprofit, cost-effective system that provides quality health care for all people as a right of citizenship.

Let me strive every moment of my life to make myself better and better, to the best of my ability, that all may profit by it. Let me think of the right and lend all my assistance to those who need it, with no regard for anything but justice. Let me take what comes with a smile, without loss of courage. Let me be considerate of my country, of my fellow citizens and my associates in everything I say and do. Let me do right to all, and wrong no man.

All revenue is not the same. If you remove your worst, unprofitable clients and the now-unnecessary costs associated with them, you will see a jump in profitability and a reduction in stress, often within a few weeks. Equally important, you will have more time to pursue and clone your best clients.

Any profession you engage in, no matter how profitable, unless it is truly helpful and good for others, is a crime against your soul, and the world.

History's best thinkers eventually concluded that our flaws were too powerful to trust with freedom. Thus we've been groomed as hamsters in a wheel that benefits a laughing few. No more great works will be accomplished under the regime, because beauty is not democratic or profitable.

When new things emerge in our world, its best to put some time into researching them and trying to gain an understanding. With that understanding, you're then able to think about and plan for the new business applications for those things and the new ways in which your business may profit from them.

Lenin is said to have declared that the best way to destroy the capitalist system was to debauch the currency. By a continuing process of inflation, governments can confiscate, secretly and unobserved, an important part of the wealth of their citizens. By this method they not only confiscate, but they confiscate arbitrarily; and, while the process impoverishes many, it actually enriches some. The sight of this arbitrary rearrangement of riches strikes not only at security but [also] at confidence in the equity of the existing distribution of wealth. Those to whom the system brings windfalls, beyond their deserts and even beyond their expectations or desires, become "profiteers," who are the object of the hatred of the bourgeoisie, whom the inflationism has impoverished, not less than of the proletariat. As the inflation proceeds and the real value of the currency fluctuates wildly from month to month, all permanent relations between debtors and creditors, which form the ultimate foundation of capitalism, become so utterly disordered as to be almost meaningless; and the process of wealth-getting degenerates into a gamble and a lottery. Lenin was certainly right. There is no subtler, no surer means of overturning the existing basis of society than to debauch the currency. The process engages all the hidden forces of economic law on the side of destruction, and does it in a manner which not one man in a million is able to diagnose.

Some of the best things are done by those with nowhere to turn, by those who don't have time, by those who truly understand the word helpless. They dispense no thought with the calculation of risk and profit, they take no thought for the future, they're forced to spearpoint into the present tense." - Margaret Atwood (The Blind Assassin)

The capitalist world-economy needs the states, needs the interstate system, and needs the periodic appearance of hegemonic powers. But the priority of capitalists is never the maintenance, much less the glorification, of any of these structures. The priority remains always the endless accumulation of capital, and this is best achieved by an ever-shifting set of political and cultural dominances within which capitalist firms maneuver, obtaining their support from the states but seeking to escape their dominance.

A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look at thousands of working people displaced from their jobs with reduced incomes as a result of automation while the profits of the employers remain intact, and say: “This is not just.” It will look across the oceans and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing to prevent us from paying adequate wages to schoolteachers, social workers and other servants of the public to insure that we have the best available personnel in these positions which are charged with the responsibility of guiding our future generations. There is nothing but a lack of social vision to prevent us from paying an adequate wage to every American citizen whether he be a hospital worker, laundry worker, maid or day laborer. There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum—and livable—income for every American family. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from remolding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

When we ask ourselves what is an economy; I think the best place to find the answer to that question is in a forest. Go and sit in a forest and observe with all of your sensory faculties, and meditate there. And while you're observing and meditating, ask yourself questions about everything. And if you want maybe hit a few puffs of a certain herb while you're meditating there. And you'll find out exactly what an economy is. And you'll also find out exactly what business is. And all of the economic and business concepts like capital allocation and liquidity and service and profit and growth... It'll all start to make more sense as you sit there meditating in that forest.

Medicine, as we are practising it, is a luxury trade. We are selling bread at the price of jewels... Let us take the profit, the private economic profit, out of medicine, and purify our profession of rapacious individualism... Let us say to the people not 'How much have you got?' but 'How best can we serve you?

80 percent of products, or customers or employees, are only contributing 20 percent of profits; that there is great waste; that the most powerful resources of the company are being held back by a majority of much less effective resources; that profits could be multiplied if more of the best sort of products could be sold, employees hired, or customers attracted (or convinced to buy more from the firm).

Allowing people the freedom to pursue their own interests (within the limits of just conduct) is the best and only sustainable way to achieve societal progress. For individuals to develop and have a chance at happiness, they must be free to make their own choices and mistakes, rather than be forced to accept choices made for them by others.

How did we forget these lessons from the past? How did we go from knowing that the best athletes in the ancient Greek Olympics must consume a plant-based diet to fearing that vegetarians don’t get enough protein? How did we get to a place where the healers of our society, our doctors, know little, if anything, about nutrition; where our medical institutions denigrate the subject; where using prescription drugs and going to hospitals is the third leading cause of death? How did we get to a place where advocating a plant-based diet can jeopardize a professional career, where scientists spend more time mastering nature than respecting it? How did we get to a place where the companies that profit from our sickness are the ones telling us how to be healthy; where the companies that profit from our food choices are the ones telling us what to eat; where the public’s hard-earned money is being spent by the government to boost the drug industry’s profits; and where there is more distrust than trust of our government’s policies on foods, drugs and health? How did we get to a place where Americans are so confused about what is healthy that they no longer care?

The spirit of this agenda originates with the Enlightenment. But those who have exploited it best are those with an interest in social control, very often for private profit.

Gunning for average is your best shot at finishing above average.

the best businesses aren’t profit-driven or even product-driven; they’re purpose-driven. They

Just as happiness is best experienced by not aiming for it directly, profits are best achieved by not making them the primary goal of the business.

We do our real best only when we really do only to do.

Honesty is the best policy. It’s also the most profitable.

Jefferson and like-minded planters of the Upper South started deliberately “breeding” captives to supply the Deep South’s demand. “I consider a woman who brings a child every two years as more profitable than the best man on the farm,” Jefferson once explained to a friend.

When things are orderly, it reduces the possibility of waste. When things are orderly, it maximizes efficiency. Eliminating waste and maximizing efficiency both lend themselves to profit.

The fundamental priority of every business is to create value for its customers or clients — to improve their lives in some way through the products or services being sold by the business.

The non-profit industry itself, “the most dysfunctional $300 billion industry in the world,” as he saw it. Mullaney had come to believe that too many philanthropists engage in what Peter Buffett, a son of the über-billionaire Warren Buffett, calls “conscience laundering”—doing charity to make themselves feel better rather than fighting to figure out the best ways to alleviate suffering.

Even logic and conversation are really just forms of trading, and as in all things, humans will always try to seek their own best advantage, to seek the greatest profit they can from the exchange.

The longstanding effort to "colorize" feminist theory by inserting the experiences of women of color represents at best genuine efforts to reduce bias in Women's Studies. But at its worst, colorization also contains elements of both voyeurism and academic colonialism. As a result of new technologies and perceived profitability, we can now watch black-and-white movie classics in color. While the tinted images we are offered may be more palatable to the modern viewer, we are still watching the same old movie that was offered to us before. Movie colorization adds little of substance-its contributions remain cosmetic. Similarly, women of color allegedly can teach White feminists nothing about feminism, but must confine ourselves to "colorizing" preexisting feminist theory. Rather than seeing women of color as fully human individuals, we are treated as the additive sum of our categories.

Can we feel contrition for other people's crimes? Can we feel contrition for crimes we have not committed personally, but have subsequently profited from? How can we formulate the criteria for contrition to make them applicable to collective responsibility for historical crimes? Perhaps like this: We freely admit that our predecessors have done wrong and that we are profiting from it. We ask forgiveness of those who were wronged and of their descendants. We promise to do our best to make amends to those who were wronged for the effects that still remain. The larger the collective, the more diluted the personal responsibility. The less intimate the contrition, the greater the risk that it will just be hollow ceremony.

Of the twelve, the most powerful questions (to employees, guaging their satisfaction with their employers) are those witha combination of the strongest links to the most business outcomes (to include profitability). Armed with this perspective, we now know that the following six ar ethe most powerful questions: 1) Do I know what is expected of me at work? 2) Do I have the materials and equipment I need to do my work right? 3) Do I have the opportunity to do what I do best every day? 4) In the last seven days, have I received recognition or praise for good work? 5) Does my supervisor, or someone at work, seem to care about me as a person? 6) Is there someone at work who encourages my development? As a manager, if you want to know what you should do to build a strong and productive workplace, securing 5s to these six questions would be an excellent place to start.

Adrienne Rich had it right. No one gives a crap about motherhood unless they can profit off it. Women are expendable and the work of childbearing, done fully, done consciously, is all-consuming. So who’s gonna write about it if everyone doing it is lost forever within it? You want adventures, you want poetry and art, you want to salon it up over at Gertrude and Alice’s, you’d best leave the messy all-consuming baby stuff to someone else. Birthing and nursing and rocking and distracting and socializing and cooking and washing and gardening and mending: what’s that compared with bullets whizzing overhead, dazzling destructive heroics, headlines, parties,

The best leaders are those that lead by example and are both team followers as well as team leaders. We believe that in general, the best ideas and decisions are made from the bottom up, meaning by those on the front lines that are closest to the issues and/or the customers. The role of a manager is to remove obstacles and enable his/her direct reports to succeed. This means the best leaders are servant-leaders. They serve those they lead.

MEN WAGE WARS for profit and principle, but they fight them for land and women. Sooner or later, the other causes and compelling reasons drown in blood and lose their meaning. Sooner or later, death and survival clog the senses. Sooner or later, surviving is the only logic, and dying is the only voice and vision. Then, when best friends die screaming, and good men maddened with pain and fury lose their minds in the bloody pit, when all the fairness and justice and beauty in the world is blown away with arms and legs and heads of brothers and sons and fathers, then, what makes men fight on, and die, and keep on dying, year after year, is the will to protect the land and the women.

Of this last kind of comparisons is that quoted from the elder Cato, who, when asked what was the most profitable thing to be done on an estate, replied, “To feed cattle well.” “What second best?” “To feed cattle moderately well.” “What third best?” “To feed cattle, though but poorly.” “What fourth best?” “To plough the land.” And when he who had made these inquiries asked, “What is to be said of making profit by usury?” Cato replied, “What is to be said of making profit by murder?

Successful entrepreneurs also excel at something else: pattern recognition. They possess an extraordinary capacity for identifying profitable opportunities by linking successes they’ve observed in the past with changes now taking place in the market.

By rendering their enterprises profitable, the consumers shift control of the factors of production into the hands of those businessmen who serve them best. By rendering the enterprises of the bungling entrepreneurs unprofitable, they withdraw control from those entrepreneurs with whose services they disagree. It is antisocial in the strict meaning of the term if governments thwart these decisions of the people by taxing profits. From a genuinely social point of view, it would be more “social” to tax losses than to tax profits.

A fascinating example of this idea is that farmers love their animals and want only the best for them, while still profiting from sending them to a slaughterhouse to be killed. It is undeniably a contradiction to claim to love someone who you intend to kill for money.

To have a man whose name is on the label showing such interest, commitment, and determination for the best is a wonderful thing. This is someone who will throw money at quality, who believes in being the best. Never knock it. Would you prefer to have a bean counter in corporate headquarters, someone who never comes near the brewery, making decisions solely on the basis of the bottom line and profit margins?

we’ll have for a president a symbolic Rebel against his own power whose election was underwritten by inhuman soulless profit-machines whose takeover of American civic and spiritual life will convince Americans that rebellion against the soulless inhumanity of corporate life will consist in buying products from corporations that do the best job of representing corporate life as empty and soulless. We’ll have a tyranny of conformist nonconformity presided over by a symbolic outsider whose very election depended on our deep conviction that his persona is utter bullshit. A rule of image, which because it’s so empty makes everyone terrified—they’re small and going to die, after all—

Six Telltale Signs of a Winning Strategy 1) An activity system that looks different from any competitor's system. It means you are tempting to deliver value in a distinctive way. 2) Customers who absolutely adore you, and noncustomers who can't see why anybody would buy from you. This means you have been choiceful. 3) Competitors who make a good profit doing what they are doing. It means your strategy has left where-to-play and how-to-win choices for competitors, who don't need to attack the heart of your market to survive. 4) More resources to spend on an ongoing basis than competitors have. This means you are winning the value equation and have the biggest margin between price and costs and best capacity to add spending to take advantage of an opportunity to defend your turf. 5) Competitors who attack one another, not you. It means that you look like the hardest target in the (broadly defined) industry to attack. 6) Customers who look first to you for innovations, new products, and service enhancement to make their lives better. This means that your customers believe that you are uniquely positioned to create value for them.

Jefferson himself considered the people he enslaved in the coldest economic terms, saying he calculated that a “woman who brings a child every two years as more profitable than the best man of the farm. What she produces is an addition to capital, while his labors disappear in mere consumption.”51

The foods that sell best and bring in the most profits are not necessarily the ones that are best for your health, and the conflict between health and business goals is at the root of public confusion about food choices. Where diets get confusing is in the details: so many nutrients, so many foods,

Hap If but some vengeful god would call to me From up the sky, and laugh: “Thou suffering thing, Know that thy sorrow is my ecstasy, That thy love's loss is my hate's profiting!” Then would I bear it, clench myself, and die, Steeled by the sense of ire unmerited; Half-eased in that a Powerfuller than I Had willed and meted me the tears I shed. But not so. How arrives it joy lies slain, And why unblooms the best hope ever sown? —Crass Casualty obstructs the sun and rain, And dicing Time for gladness casts a moan. . . . These purblind Doomsters had as readily strown Blisses about my pilgrimage as pain.

As a working definition of art, I lean toward Tolstoy's: "Art is a human activity having for it's purpose the transmission to other of the highest and best feelings to which mankind has risen." It seems to me that, regarding agrarian art, the farther it moves away from the natural world, especially when the main goal is money profits, the more difficult it becomes for it to reflect "the highest and best feelings" of humanity. The same is true of, of course, of agriculture itself. The farther it tries to remove itself from nature in search of money, the more it moves away from the highest and healthiest kinds of food.

What infinite heart's-ease Must kings neglect, that private men enjoy! And what have kings, that privates have not too, Save ceremony, save general ceremony? And what art thou, thou idle ceremony? What kind of god art thou, that suffer'st more Of mortal griefs than do thy worshippers? What are thy rents? what are thy comings in? O ceremony, show me but thy worth! What is thy soul of adoration? Art thou aught else but place, degree and form, Creating awe and fear in other men? Wherein thou art less happy being fear'd Than they in fearing. What drink'st thou oft, instead of homage sweet, But poison'd flattery? O, be sick, great greatness, And bid thy ceremony give thee cure! Think'st thou the fiery fever will go out With titles blown from adulation? Will it give place to flexure and low bending? Canst thou, when thou command'st the beggar's knee, Command the health of it? No, thou proud dream, That play'st so subtly with a king's repose; I am a king that find thee, and I know 'Tis not the balm, the sceptre and the ball, The sword, the mace, the crown imperial, The intertissued robe of gold and pearl, The farced title running 'fore the king, The throne he sits on, nor the tide of pomp That beats upon the high shore of this world, No, not all these, thrice-gorgeous ceremony, Not all these, laid in bed majestical, Can sleep so soundly as the wretched slave, Who with a body fill'd and vacant mind Gets him to rest, cramm'd with distressful bread; Never sees horrid night, the child of hell, But, like a lackey, from the rise to set Sweats in the eye of Phoebus and all night Sleeps in Elysium; next day after dawn, Doth rise and help Hyperion to his horse, And follows so the ever-running year, With profitable labour, to his grave: And, but for ceremony, such a wretch, Winding up days with toil and nights with sleep, Had the fore-hand and vantage of a king. The slave, a member of the country's peace, Enjoys it; but in gross brain little wots What watch the king keeps to maintain the peace, Whose hours the peasant best advantages.

He thought it was the job of the church, not the government to care for the poor and hungry. That, to him, was "pure Christianity." When it came to Larraine though, Pastor Daryl believed a lot of hardship was self-inflicted. "She made some stupid choices, spending her money foolishly..." Making her go without for a while may be the best thing for her, so that she can be reminded, 'Hey, when I make foolish choices there are consequences.' " It was easy to go on about helping "the poor." Helping a poor person with a name, a face, a history, and many needs, a person whose mistakes and lapses of judgement you have recorded, that was a more trying matter.

Salesman syndrome-When you go to buy something from a store you focus on getting best deal for yourself. You don’t care how much profit your salesman is driving from you. But when you start thinking that even if you get the best deal your salesman had got better profits you will start loathing the salesman for no fault of his own.

O highest and best, most powerful, most all-powerful, most merciful and most just, most deeply hidden and most nearly present, most beautiful and most strong, constant yet incomprehensible, changeless yet changing all things, never new, never old, making all things new, bringing the proud to decay and they know it not: always acting and always at rest, still gathering yet never wanting; upholding, filling and protecting, creating, nourishing, and bringing to perfection; seeking, although in need of nothing. You love, but with no storm of passion; you are jealous, but with no anxious fear; you repent, but do not grieve; in your anger calm; you change your works, but never change your plan; you take back what you find and yet have never lost; never in need, you are yet glad of gain; never greedy, yet still demanding profit on your loans; to be paid in excess, so that you may be the debtor, and yet who has anything which is not yours? You pay back debts which you never owed and cancel debts without losing anything.

Amateurs are fond of advising that all practical measures should be postponed pending carrying out detailed researches upon the habits of anophelines, the parasite rate of localities, the effect of minor works, and so on. In my opinion, this is a fundamental mistake. It implies the sacrifice of life and health on a large scale while researches which may have little real value and which may be continued indefinitely are being attempted… In practical life we observe that the best practical discoveries are obtained during the execution of practical work and that long academic discussions are apt to lead to nothing but academic profit. Action and investigation together do more than either of these alone.

Only by restoring the broken connections can we be healed. Connection is health. And what our society does its best to disguise from us is how ordinary, how commonly attainable, health is. We lose our health—and create profitable diseases and dependences—by failing to see the direct connections between living and eating, eating and working, working and loving.

The facts were strongly behind his client. But the legal battle could be drawn out for months; no one stood to gain except the lawyers. Ghandi was not interested in making a profit out of legal briefs and empty arguments. He was determined to serve the best interests of both sides. Dada Abdulla and his opponent were blood relations, and every day the case dragged on only drove in deeper the wedge that was splitting their family in two. With much talking Ghandi persuaded both sides to submit to arbitration and settle out of court. Even more talking was necessary to get Dada Abdulla to agree on terms which would not bankrupt the loser, but in the end both sides were satisfied. Ghandi was ecstatic. "I had learnt," he exclaimed, "the true practice of law. I had learnt to find out the better side of human nature and to enter men's hearts. I realized that the true function of a lawyer was to unite parties riven asunder.

It was supposed that the pearl buyers were individuals acting alone, bidding against one another for the pearls the fishermen brought in. And once it had been so. But this was a wasteful method, for often, in the excitement of bidding for a fine pearl, too great a price had been paid to the fisherman. This was extravagant and not to be countenanced. Now there was only one pearl buyer with many hands, and the men who sat in their offices and waited for Kino knew what price they would offer, how high they would bid, and what method each one would use. And although these men would not profit beyond their salaries, there was excitement among the pearl buyers, for there was excitement in the hunt, and if it be a man's function to break down a price, then he must take joy and satisfaction in breaking it as far down as possible. For every man in the world functions to the best of his ability, and no one does less than his best, no matter what he may think about it. Quite apart from any reward they might get, from any word of praise, from any promotion, a pearl buyer was a pearl buyer, and the best and happiest pearl buyer was he who bought for the lowest prices.

At any rate, planning in this sense means all-around planning by the government and enforcement of these plans by the police power. Planning in this sense means full government control of business. It is the antithesis of free enterprise, private initiative, private ownership of the means of production, market economy, and the price system. Planning and capitalism are utterly incompatible. Within a system of planning production is conducted according to the government's orders, not according to the plans of capitalists and entrepreneurs eager to profit by best filling the wants of the consumers.

As recently as the early 1970s, a Republican president - Richard Nixon - was willing to impose wage and price controls to rescue the U.S. economy from crisis, popularizing the notion that “We are all Keynesians now.” But by the 1980s, the battle of ideas waged out of the same Washington think tanks that now deny climate change had successfully managed to equate the very idea of industrial planning with Stalin’s five-year plans. Real capitalists don’t plan, these ideological warriors insisted - they unleash the power of the profit motive and let the market, in its infinite wisdom, create the best possible society for all.

Moreover, they who returned, if any, would be flogged, as seemed proper, after due examination. And though the news of their beatings might help all others to hesitation, ere they did foolishly, in like fashion, yet was the principle of the flogging not on this base, which would be both improper and unjust; but only that the one in question be corrected to the best advantage for his own well-being; for it is not meet that any principle of correction should shape to the making of human signposts of pain for the benefit of others; for in verity, this were to make one pay the cost of many's learning; and each should owe to pay only so much as shall suffice for the teaching of his own body and spirit. And if others profit thereby, this is but accident, however helpful. And this is wisdom, and denoteth now that a sound Principle shall prevent Practice from becoming monstrous.

In 1748, the Earl of Chesterfield passed on some useful advice to his son: 'Buy good books and read them; the best books are the commonest, and the last editions are always the best, if the editors are not blockheads; for they may profit of the former. But take care not to understand editions and title-pages too well. It always smells of pedantry and not always of learning. What curious books I have, they are indeed but few... Beware of the Bibliomania.

Some of the best things are done by those with nowhere to turn, by those who don't have time, by those who truly understand the word helpless. They dispense with the calculation of risk and profit, they take no thought for the future, they're forced at spearpoint into the present tense. Thrown over a precipice, you fall or else you fly; you clutch at any hope, however unlikely; however - if I may use such an overworked word - miraculous. What we mean by that is, Against all odds.

But isn’t it all – crystal ball gazing, star signs, birth stones, ley-lines and the rest – just a bit of harmless fun? If people want to believe in garbage like astrology, or crystal healing, why not let them? But it’s so sad to think about all that they are missing. There is so much wonder in real science. The universe is mysterious enough to need no help from warlocks, shamans and ‘psychic’ tricksters. These are at best a soul-sapping distraction. At worst they are dangerous profiteers.

In our civilized societies we are rich. Why then are the many poor? Why this painful drudgery for the masses? Why, even to the best-paid workman, this uncertainty for the morrow, in the midst of all the wealth inherited from the past, and in spite of the powerful means of production, which could ensure comfort to all, in return for a few hours of daily toil? The socialists have said it and repeated it unwearyingly. Daily they reiterate it, demonstrating it by arguments taken from all the sciences. It is because all that is necessary for production — the land, the mines, the highways, machinery, food, shelter, education, knowledge — all have been seized by the few in the course of that long story of robbery, enforced migration and wars, of ignorance and oppression, which has been the life of the human race before it had learned to subdue the forces of Nature. It is because, taking advantage of alleged rights acquired in the past, these few appropriate today two-thirds of the products of human labour, and then squander them in the most stupid and shameful way. It is because, having reduced the masses to a point at which they have not the means of subsistence for a month, or even for a week in advance, the few can allow the many to work, only on the condition of themselves receiving the lion’s share. It is because these few prevent the remainder of men from producing the things they need, and force them to produce, not the necessaries of life for all, but whatever offers the greatest profits to the monopolists. In this is the substance of all socialism.

It’s not easy to feel good about yourself when you are constantly being told you’re rubbish and/or part of the problem. That’s often the situation for people working in the public sector, whether these be nurses, civil servants or teachers. The static metrics used to measure the contribution of the public sector, and the influence of Public Choice theory on making governments more ‘efficient’, has convinced many civil-sector workers they are second-best. It’s enough to depress any bureaucrat and induce him or her to get up, leave and join the private sector, where there is often more money to be made. So public actors are forced to emulate private ones, with their almost exclusive interest in projects with fast paybacks. After all, price determines value. You, the civil servant, won’t dare to propose that your agency could take charge, bring a helpful long-term perspective to a problem, consider all sides of an issue (not just profitability), spend the necessary funds (borrow if required) and – whisper it softly – add public value. You leave the big ideas to the private sector which you are told to simply ‘facilitate’ and enable. And when Apple or whichever private company makes billions of dollars for shareholders and many millions for top executives, you probably won’t think that these gains actually come largely from leveraging the work done by others – whether these be government agencies, not-for-profit institutions, or achievements fought for by civil society organizations including trade unions that have been critical for fighting for workers’ training programmes.

My old boss Jim Barksdale was fond of saying, “We take care of the people, the products, and the profits—in that order.” It’s a simple saying, but it’s deep. “Taking care of the people” is the most difficult of the three by far and if you don’t do it, the other two won’t matter. Taking care of the people means that your company is a good place to work. Most workplaces are far from good. As organizations grow large, important work can go unnoticed, the hardest workers can get passed over by the best politicians, and bureaucratic processes can choke out the creativity and remove all the joy.

At any time, and under any circumstances of human interest, is it not strange to see how little real hold the objects of the natural world amid which we live can gain on our hearts and minds? We go to Nature for comfort in trouble, and sympathy in joy, only in books. Admiration of those beauties of the inanimate world, which modern poetry so largely and so eloquently describes, is not, even in the best of us, one of the original instincts of our nature. As children, we none of us possess it. No uninstructed man or woman possesses it. Those whose lives are most exclusively passed amid the ever-changing wonders of sea and land are also those who are most universally insensible to every aspect of Nature not directly associated with the human interest of their calling. Our capacity of appreciating the beauties of the earth we live on is, in truth, one of the civilised accomplishments which we all learn as an Art; and, more, that very capacity is rarely practised by any of us except when our minds are most indolent and most unoccupied. How much share have the attractions of Nature ever had in the pleasurable or painful interests and emotions of ourselves or our friends? What space do they ever occupy in the thousand little narratives of personal experience which pass every day by word of mouth from one of us to the other? All that our minds can compass, all that our hearts can learn, can be accomplished with equal certainty, equal profit, and equal satisfaction to ourselves, in the poorest as in the richest prospect that the face of the earth can show. There is surely a reason for this want of inborn sympathy between the creature and the creation around it, a reason which may perhaps be found in the widely-differing destinies of man and his earthly sphere. The grandest mountain prospect that the eye can range over is appointed to annihilation. The smallest human interest that the pure heart can feel is appointed to immortality.

That’s exactly the point: when the playing field is uneven to begin with, you don’t have to be “a bad person” to benefit from nasty institutions or unwarranted privilege. You don’t have to be a bad person or even have bad intentions to personally profit from sexism, homophobia, or transphobia. You don’t have to do anything. As a heterosexual, cisgender masculine guy, you simply have to throw your name in the ring against someone like me and automatically you have those forces on your side. All you really have to do is say nothing against them. All you really have to do is keep quiet, remain “neutral” in the face of fucked up power structures, and those fucked up power structures will go on to do what they do best: walk all over people of difference. But just barely.

In a world where the distinction between truth and lies has been abolished, there are just facts and alternative. The dominant values are not morality and a sense of responsibility, but usefulness and profit. If you do see the truth, it will do you no good to tell it; in fact, it’s dangerous. Best of all is to acknowledge the lie as true and embrace it passionately—that’s what the fanatics do. But they will only ever be a very small group. The next best thing is deliberately to avoid learning the truth, to live a life of benumbed ignorance—and if you do happen upon the truth, keep quiet and pretend you haven’t. These two groups represent the majority of the population. Anyone who speaks the truth is either stupid or suicidal. The smart people in such a world are not the clear-sighted and wise; the smart people are the cunning and shrewd.

Blest who was youthful in his youth; blest who matured at the right time; who gradually the chill of life with years was able to withstand; who never was addicted to strange dreams; who did not shun the fashionable rabble; who was at twenty fop or blade, and then at thirty, profitably married; who rid himself at fifty of private and of other debts; who fame, money, and rank in due course calmly gained; about whom lifelong one kept saying: N. N. is an excellent man. But it is sad to think that to no purpose youth was given us, that we betrayed it every hour, that it duped us; that our best wishes, that our fresh dreamings, in quick succession have decayed like leaves in putrid autumn. It is unbearable to see before one only of dinners a long series, to look on life as on a rite, and in the wake of the decorous crowd to go, not sharing with it either general views, or passions.

hear companies talk about consumers being bombarded with thousands and thousands of advertising messages every day, because there’s usually a lot of discussion among companies and ad agencies talking about how to get their message to stand out. There’s a lot of buzz these days about “social media” and “integration marketing.” As unsexy and low-tech as it may sound, our belief is that the telephone is one of the best branding devices out there. You have the customer’s undivided attention for five to ten minutes, and if you get the interaction right, what we’ve found is that the customer remembers the experience for a very long time and tells his or her friends about it. Too many companies think of their call centers as an expense to minimize. We believe that it’s a huge untapped opportunity for most companies, not only because it can result in word-of-mouth marketing, but because of its

Malachi 3: 8-9 is probably the most misrepresented scripture tithing advocates quote in the Bible. They contend that anyone that does not pay tithe is robbing God and will be cursed. However, Malachi was not speaking to the Jewish nation he was speaking to the priests. The priests were the ones criticized for robbing God and received the curse for failing to follow God’s ordinances. They were withholding the best meats for themselves and offering God “blemished” sacrifices. Pastors that knowingly deceive others by preaching a false tithing doctrine are the real thieves and are no different than the priests that Malachi rebuked. They are blind guides that lead God’s people astray. They have cherry picked certain principles from God’s tithing system and turned it into something that looks nothing like Moses’ design. It is an inequitable system that does not provide for the poor and allow prosperity preachers and false teachers to profit far beyond the members of their congregation.

The impotence of liberal humanism is a symptom of its essentially contradictory relationship to modern capitalism. For although it forms part of the ‘official’ ideology of such society, and the ‘humanities’ exist to reproduce it, the social order within which it exists has in one sense very little time for it at all. Who is concerned with the uniqueness of the individual, the imperishable truths of the human condition or the sensuous textures of lived experience in the Foreign Office or the boardroom of Standard Oil? Capitalism’s reverential hat-tipping to the arts is obvious hypocrisy, except when it can hang them on its walls as a sound investment. Yet capitalist states have continued to direct funds into higher education humanities departments, and though such departments are usually the first in line for savage cutting when capitalism enters on one of its periodic crises, it is doubtful that it is only hypocrisy, a fear of appearing in its true philistine colours, which compels this grudging support. The truth is that liberal humanism is at once largely ineffectual, and the best ideology of the ‘human’ that present bourgeois society can muster. The ‘unique individual’ is indeed important when it comes to defending the business entrepreneur’s right to make profit while throwing men and women out of work; the individual must at all costs have the ‘right to choose’, provided this means the right to buy one’s child an expensive private education while other children are deprived of their school meals, rather than the rights of women to decide whether to have children in the first place.

There seems to be no end of making books, though few of them are really profitable. There seems a rage for cheap printing and publishing. Newspapers of every sort abound, and the tone of some, which have the widest circulation, speaks badly for the taste of the age. Amid the flood of dangerous reading, I plead for my Master’s book. I call upon you not to forget the book of the soul. Don’t let newspapers, novels, and romances be read, while the prophets and Apostles lie despised by comparison. Do not let the exciting and sensual swallow up your attention, while the edifying and the sanctifying can find no place in your mind. Young men, give the Bible the honor due to it every day you live. Whatever you read, read that first. And beware of bad books: there are plenty in this day. Take heed what you read. I suspect there is more harm done to souls in this way than most people have an idea is possible. Value all books in proportion to the extent they agree with Scripture. Those that are nearest to it are the best, and those that are farthest from it—and most contrary to it—the worst.

The best available apples-to-apples comparison of inflation-adjusted earnings shows what the typical fully employed man earned back in the 1970s and what that same fully employed man earns today. The picture isn’t pretty. As the GDP has doubled and almost doubled again, as corporations have piled up record profits, as the country has gotten wealthier, and as the number of billionaires has exploded, the average man working full-time today earns about what the average man earned back in 1970. Nearly half a century has gone by, and the guy right in the middle of the pack is making about what his granddad did. The second punch that’s landed on families is expenses. If costs had stayed the same over the past few decades, families would be okay—or, at least, they would be in about the same position as they were thirty-five years ago. Not advancing but not falling behind, either. But that didn’t happen. Total costs are up, way up. True, families have cut back on some kinds of expenses. Today, the average family spends less on food (including eating out), less on clothing, less on appliances, and less on furniture than a comparable family did back in 1971. In other words, families have been pretty careful about their day-to-day spending, but it hasn’t saved them. The problem is that the other expenses—the big, fixed expenses—have shot through the roof and blown apart the family budget. Adjusted for inflation, families today spend more on transportation, more on housing, and more on health insurance. And for all those families with small children and no one at home during the day, the cost of childcare has doubled, doubled again, and doubled once more. Families have pinched pennies on groceries and clothing, but these big, recurring expenses have blown them right over a financial cliff.

The illusionists of quantity are performing sleights of hand wherever it concerns the topic of quality. A profession that went from being second in command under the throne, to outsourced to the cheapest external providers, is perhaps one of greatest conflicts of interest society faces today, not to mention the blatant disrespect of the people quality is intended for in the first place. Quality is about ascertaining the absolute best, for the sake of all involved. It therefore, is a lofty profession combining research, science, and morality to make the best judgements for today based on the history of the past in order to most adequately prepare for an ever oncoming future. Most importantly, quality removes personal preference that is not in the best interest of all people. Thus, anyone who would launch a war on quality can be considered an enemy of mankind, as they are would be purveyors of an ultimate breach of trust and security. Until the concept of quality is reinstituted as the governing advisor in all aspects of society, sychophants will chant "more" is "better". They will sell mediocrity at top dollar, and make top profits. Mediocrity should not be the accepted, celebrated standard, it should be the rudimentary blueprint for the greatest rollouts of progress ever marked in human history.

Toyota wasn’t really worried that it would give away its “secret sauce.” Toyota’s competitive advantage rested firmly in its proprietary, complex, and often unspoken processes. In hindsight, Ernie Schaefer, a longtime GM manager who toured the Toyota plant, told NPR’s This American Life that he realized that there were no special secrets to see on the manufacturing floors. “You know, they never prohibited us from walking through the plant, understanding, even asking questions of some of their key people,” Schaefer said. “I’ve often puzzled over that, why they did that. And I think they recognized we were asking the wrong questions. We didn’t understand this bigger picture.” It’s no surprise, really. Processes are often hard to see—they’re a combination of both formal, defined, and documented steps and expectations and informal, habitual routines or ways of working that have evolved over time. But they matter profoundly. As MIT’s Edgar Schein has explored and discussed, processes are a critical part of the unspoken culture of an organization. 1 They enforce “this is what matters most to us.” Processes are intangible; they belong to the company. They emerge from hundreds and hundreds of small decisions about how to solve a problem. They’re critical to strategy, but they also can’t easily be copied. Pixar Animation Studios, too, has openly shared its creative process with the world. Pixar’s longtime president Ed Catmull has literally written the book on how the digital film company fosters collective creativity2—there are fixed processes about how a movie idea is generated, critiqued, improved, and perfected. Yet Pixar’s competitors have yet to equal Pixar’s successes. Like Toyota, Southern New Hampshire University has been open with would-be competitors, regularly offering tours and visits to other educational institutions. As President Paul LeBlanc sees it, competition is always possible from well-financed organizations with more powerful brand recognition. But those assets alone aren’t enough to give them a leg up. SNHU has taken years to craft and integrate the right experiences and processes for its students and they would be exceedingly difficult for a would-be competitor to copy. SNHU did not invent all its tactics for recruiting and serving its online students. It borrowed from some of the best practices of the for-profit educational sector. But what it’s done with laser focus is to ensure that all its processes—hundreds and hundreds of individual “this is how we do it” processes—focus specifically on how to best respond to the job students are hiring it for. “We think we have advantages by ‘owning’ these processes internally,” LeBlanc says, “and some of that is tied to our culture and passion for students.

When the price of cattle, for example, rises so high that it is as profitable to cultivate land in order to raise food for them as in order to raise food for man, it cannot well go higher. If it did, more corn land would soon be turned into pasture. The extension of tillage, by diminishing the quantity of wild pasture, diminishes the quantity of butcher's meat which the country naturally produces without labour or cultivation, and by increasing the number of those who have either corn, or, what comes to the same thing, the price of corn, to give in exchange for it, increases the demand. The price of butcher's meat, therefore, and consequently of cattle, must gradually rise till it gets so high that it becomes as profitable to employ the most fertile and best cultivated lands in raising food for them as in raising corn. But it must always be late in the progress of improvement before tillage can be so far extended as to raise the price of cattle to this height; and till it has got to this height, if the country is advancing at all, their price must be continually rising. There are, perhaps, some parts of Europe in which the price of cattle has not yet got to this height. It had not got to this height in any part of Scotland before the union. Had the Scotch cattle been always confined to the market of Scotland, in a country in which the quantity of land which can be applied to no other purpose but the feeding of cattle is so great in proportion to what can be applied to other purposes, it is scarce possible, perhaps, that their price could ever have risen so high as to render it profitable to cultivate land for the sake of feeding them. In England, the price of cattle, it has already been observed, seems, in the neighbourhood of London, to have got to this height about the beginning of the last century; but it was much later probably before it got to it through the greater part of the remoter counties; in some of which, perhaps, it may scarce yet have got to it. Of all the different substances, however, which compose this second sort of rude produce, cattle is, perhaps, that of which the price, in the progress of improvement, first rises to this height.

Have you ever been in a place where history becomes tangible? Where you stand motionless, feeling time and importance press around you, press into you? That was how I felt the first time I stood in the astronaut garden at OCA PNW. Is it still there? Do you know it? Every OCA campus had – has, please let it be has – one: a circular enclave, walled by smooth white stone that towered up and up until it abruptly cut off, definitive as the end of an atmosphere, making room for the sky above. Stretching up from the ground, standing in neat rows and with an equally neat carpet of microclover in between, were trees, one for every person who’d taken a trip off Earth on an OCA rocket. It didn’t matter where you from, where you trained, where your spacecraft launched. When someone went up, every OCA campus planted a sapling. The trees are an awesome sight, but bear in mind: the forest above is not the garden’s entry point. You enter from underground. I remember walking through a short tunnel and into a low-lit domed chamber that possessed nothing but a spiral staircase leading upward. The walls were made of thick glass, and behind it was the dense network you find below every forest. Roots interlocking like fingers, with gossamer fungus sprawled symbiotically between, allowing for the peaceful exchange of carbon and nutrients. Worms traversed roads of their own making. Pockets of water and pebbles decorated the scene. This is what a forest is, after all. Don’t believe the lie of individual trees, each a monument to its own self-made success. A forest is an interdependent community. Resources are shared, and life in isolation is a death sentence. As I stood contemplating the roots, a hidden timer triggered, and the lights faded out. My breath went with it. The glass was etched with some kind of luminescent colourant, invisible when the lights were on, but glowing boldly in the dark. I moved closer, and I saw names – thousands upon thousands of names, printed as small as possible. I understood what I was seeing without being told. The idea behind Open Cluster Astronautics was simple: citizen-funded spaceflight. Exploration for exploration’s sake. Apolitical, international, non-profit. Donations accepted from anyone, with no kickbacks or concessions or promises of anything beyond a fervent attempt to bring astronauts back from extinction. It began in a post thread kicked off in 2052, a literal moonshot by a collective of frustrated friends from all corners – former thinkers for big names gone bankrupt, starry-eyed academics who wanted to do more than teach the past, government bureau members whose governments no longer existed. If you want to do good science with clean money and clean hands, they argued, if you want to keep the fire burning even as flags and logos came down, if you understand that space exploration is best when it’s done in the name of the people, then the people are the ones who have to make it happen.

I hope I have now made it clear why I thought it best, in speaking of the dissonances between fiction and reality in our own time, to concentrate on Sartre. His hesitations, retractations, inconsistencies, all proceed from his consciousness of the problems: how do novelistic differ from existential fictions? How far is it inevitable that a novel give a novel-shaped account of the world? How can one control, and how make profitable, the dissonances between that account and the account given by the mind working independently of the novel? For Sartre it was ultimately, like most or all problems, one of freedom. For Miss Murdoch it is a problem of love, the power by which we apprehend the opacity of persons to the degree that we will not limit them by forcing them into selfish patterns. Both of them are talking, when they speak of freedom and love, about the imagination. The imagination, we recall, is a form-giving power, an esemplastic power; it may require, to use Simone Weil's words, to be preceded by a 'decreative' act, but it is certainly a maker of orders and concords. We apply it to all forces which satisfy the variety of human needs that are met by apparently gratuitous forms. These forms console; if they mitigate our existential anguish it is because we weakly collaborate with them, as we collaborate with language in order to communicate. Whether or no we are predisposed towards acceptance of them, we learn them as we learn a language. On one view they are 'the heroic children whom time breeds / Against the first idea,' but on another they destroy by falsehood the heroic anguish of our present loneliness. If they appear in shapes preposterously false we will reject them; but they change with us, and every act of reading or writing a novel is a tacit acceptance of them. If they ruin our innocence, we have to remember that the innocent eye sees nothing. If they make us guilty, they enable us, in a manner nothing else can duplicate, to submit, as we must, the show of things to the desires of the mind. I shall end by saying a little more about La Nausée, the book I chose because, although it is a novel, it reflects a philosophy it must, in so far as it possesses novel form, belie. Under one aspect it is what Philip Thody calls 'an extensive illustration' of the world's contingency and the absurdity of the human situation. Mr. Thody adds that it is the novelist's task to 'overcome contingency'; so that if the illustration were too extensive the novel would be a bad one. Sartre himself provides a more inclusive formula when he says that 'the final aim of art is to reclaim the world by revealing it as it is, but as if it had its source in human liberty.' This statement does two things. First, it links the fictions of art with those of living and choosing. Secondly, it means that the humanizing of the world's contingency cannot be achieved without a representation of that contingency. This representation must be such that it induces the proper sense of horror at the utter difference, the utter shapelessness, and the utter inhumanity of what must be humanized. And it has to occur simultaneously with the as if, the act of form, of humanization, which assuages the horror. This recognition, that form must not regress into myth, and that contingency must be formalized, makes La Nausée something of a model of the conflicts in the modern theory of the novel. How to do justice to a chaotic, viscously contingent reality, and yet redeem it? How to justify the fictive beginnings, crises, ends; the atavism of character, which we cannot prevent from growing, in Yeats's figure, like ash on a burning stick? The novel will end; a full close may be avoided, but there will be a close: a fake fullstop, an 'exhaustion of aspects,' as Ford calls it, an ironic return to the origin, as in Finnegans Wake and Comment c'est. Perhaps the book will end by saying that it has provided the clues for another, in which contingency will be defeated, ...

All of us have to learn how to invent our lives, make them up, imagine them. We need to be taught these skills; we need guides to show is how. Without them, our lives get made up for us by other people. Human beings have always joined in groups to imagine how best to live and help one another carry out the plan. The essential function of human community is to arrive at some agreement on what we need, what life ought to be, what we want our children to learn, and then to collaborate in learning and teaching so that we and they can go on the way we think is the right way. Small communities with strong traditions are often clear about the way they want to go, and good at teaching it. But tradition may crystallize imagination to the point of fossilizing it as dogma and forbidding new ideas. Larger communities, such as cities, open up room for people to imagine alternatives, learn from people of different traditions, and invent their own ways to live. As alternatives proliferate, however, those who take the responsibility of teaching find little social and moral consensus on way they should be teaching -- what we need, what life ought to be. In our time of huge populations exposed continuously to reproduced voices, images, and words used for commercial and political profit, there are too many people who want to and can invent us, own us, shape and control us through seductive and powerful media. It's a lot to ask of a child to find a way through all that alone. Nobody can do anything very much, really, alone. What a child needs, what we all need, is to find some other people who have imagined life along lines that make sense to us and allow some freedom, and listen to them. Not hear passively, but listen.

The question is also debated, whether a man should love himself most, or some one else. People criticize those who love themselves most, and call them self-lovers, using this as an epithet of disgrace, and a bad man seems to do everything for his own sake, and the more so the more wicked he is — and so men reproach him, for instance, with doing nothing of his own accord — while the good man acts for honour's sake, and the more so the better he is, and acts for his friend's sake, and sacrifices his own interest. Perhaps we ought to mark off such arguments from each other and determine how far and in what respects each view is right. Now if we grasp the sense in which each school uses the phrase 'lover of self', the truth may become evident. Those who use the term as one of reproach ascribe self-love to people who assign to themselves the greater share of wealth, honours, and bodily pleasures; for these are what most people desire, and busy themselves about as though they were the best of all things, which is the reason, too, why they become objects of competition. So those who are grasping with regard to these things gratify their appetites and in general their feelings and the irrational element of the soul; and most men are of this nature (which is the reason why the epithet has come to be used as it is — it takes its meaning from the prevailing type of self-love, which is a bad one); it is just, therefore, that men who are lovers of self in this way are reproached for being so. That it is those who give themselves the preference in regard to objects of this sort that most people usually call lovers of self is plain; for if a man were always anxious that he himself, above all things, should act justly, temperately, or in accordance with any other of the virtues, and in general were always to try to secure for himself the honourable course, no one will call such a man a lover of self or blame him. Therefore the good man should be a lover of self (for he will both himself profit by doing noble acts, and will benefit his fellows), but the wicked man should not; for he will hurt both himself and his neighbours, following as he does evil passions. For the wicked man, what he does clashes with what he ought to do, but what the good man ought to do he does; for reason in each of its possessors chooses what is best for itself, and the good man obeys his reason. It is true of the good man too that he does many acts for the sake of his friends and his country, and if necessary dies for them; for he will throw away both wealth and honours and in general the goods that are objects of competition, gaining for himself nobility; since he would prefer a short period of intense pleasure to a long one of mild enjoyment, a twelvemonth of noble life to many years of humdrum existence, and one great and noble action to many trivial ones. Now those who die for others doubtless attain this result; it is therefore a great prize that they choose for themselves. They will throw away wealth too on condition that their friends will gain more; for while a man's friend gains wealth he himself achieves nobility; he is therefore assigning the greater good to himself. The same too is true of honour and office; all these things he will sacrifice to his friend; for this is noble and laudable for himself. Rightly then is he thought to be good, since he chooses nobility before all else. But he may even give up actions to his friend; it may be nobler to become the cause of his friend's acting than to act himself. In all the actions, therefore, that men are praised for, the good man is seen to assign to himself the greater share in what is noble. In this sense, then, as has been said, a man should be a lover of self; but in the sense in which most men are so, he ought not.

How we should perform our works in the most rational way. There are many people (and we can ourselves easily be among them, if we wish) who are not impeded by those things with which they come into contact and in whom such things do not create a permanent image; for creatures can neither have nor find a resting place in a heart which is filled with God. But we should not rest content with this: we should also derive great profit from all things, whatever they may be, wherever we may be, whatever we see or hear and however alien and strange to us they are. It is then, and only then, that we are in the right state of mind. And no one can ever come to the end of this process, but rather we should grow in it without end and come to achieve ever more. We should make good use of our reason in all our works and in all things and have a clear understanding of ourselves and our inner nature, grasping God in all things and in the highest possible manner. For we should be as our Lord told us: ‘You should be like those who at all times watch and wait for their Lord’ (Luke 12:36). Truly, such vigilant people are alert and on the watch for their Lord for whom they wait; they look to see if he is not by chance concealed in what befalls them, however strange it may be to them. So we too should consciously look out for our Lord in all things. This demands much effort, and must cost us all that our senses and faculties are capable of. But this is the right thing for us to do, so that we grasp God in the same way in all things and find him equally everywhere. Works are different in kind, but whatever is done in the same spirit will be of equal value. For those who are in the right frame of mind, and for whom God has become their own, God will truly shine out just as clearly from their worldly acts as he does from their most sacred ones. But of course this is not to be understood as meaning that we should do things which are either worldly or wrong, but rather that we should offer to God whatever we see or hear of things in the world. Only those for whom God is present in all things and who make the very best use of their reason, know what true peace is and truly possess heaven. For those who want to achieve this, one of two things must always happen: either they must learn to grasp and to hold God in what they do, or they must stop doing things altogether. But since we cannot abandon all activity in this life, which is part of being human and which takes so many different forms, we must learn to possess God in all things, while remaining free in all that we do and wherever we are. Thus, if the beginner is to achieve something in company, then he or she must first enlist God’s help, fixing him firmly in their hearts and uniting all their intentions, thoughts, desires and faculties with him so that nothing else can take form in them.

Say what you will of religion, but draw applicable conclusions and comparisons to reach a consensus. Religion = Reli = Prefix to Relic, or an ancient item. In days of old, items were novel, and they inspired devotion to the divine, and in the divine. Now, items are hypnotizing the masses into submission. Take Christ for example. When he broke bread in the Bible, people actually ate, it was useful to their bodies. Compare that to the politics, governments and corrupt, bumbling bureacrats and lobbyists in the economic recession of today. When they "broke bread", the economy nearly collapsed, and the benefactors thereof were only a select, decadent few. There was no bread to be had, so they asked the people for more! Breaking bread went from meaning sharing food and knowledge and wealth of mind and character, to meaning break the system, being libelous, being unaccountable, and robbing the earth. So they married people's paychecks to the land for high ransoms, rents and mortgages, effectively making any renter or landowner either a slave or a slave master once more. We have higher class toys to play with, and believe we are free. The difference is, the love of profit has the potential, and has nearly already enslaved all, it isn't restriced by culture anymore. Truth is not religion. Governments are religions. Truth does not encourage you to worship things. Governments are for profit. Truth is for progress. Governments are about process. When profit goes before progress, the latter suffers. The truest measurement of the quality of progress, will be its immediate and effective results without the aid of material profit. Quality is meticulous, it leaves no stone unturned, it is thorough and detail oriented. It takes its time, but the results are always worth the investment. Profit is quick, it is ruthless, it is unforgiving, it seeks to be first, but confuses being first with being the best, it is long scale suicidal, it is illusory, it is temporary, it is vastly unfulfilling. It breaks families, and it turns friends. It is single track minded, and small minded as well. Quality, would never do that, my friends. Ironic how dealing and concerning with money, some of those who make the most money, and break other's monies are the most unaccountable. People open bank accounts, over spend, and then expect to be held "unaccountable" for their actions. They even act innocent and unaccountable. But I tell you, everything can and will be counted, and accounted for. Peace can be had, but people must first annhilate the love of items, over their own kind.

Cohen continued to struggle with his own well-being. Even though he had achieved his life’s dream of running his own firm, he was still unhappy, and he had become dependent on a psychiatrist named Ari Kiev to help him manage his moods. In addition to treating depression, Kiev’s other area of expertise was success and how to achieve it. He had worked as a psychiatrist and coach with Olympic basketball players and rowers trying to improve their performance and overcome their fear of failure. His background building athletic champions appealed to Cohen’s unrelenting need to dominate in every transaction he entered into, and he started asking Kiev to spend entire days at SAC’s offices, tending to his staff. Kiev was tall, with a bushy mustache and a portly midsection, and he would often appear silently at a trader’s side and ask him how he was feeling. Sometimes the trader would be so startled to see Kiev there he’d practically jump out of his seat. Cohen asked Kiev to give motivational speeches to his employees, to help them get over their anxieties about losing money. Basically, Kiev was there to teach them to be ruthless. Once a week, after the market closed, Cohen’s traders would gather in a conference room and Kiev would lead them through group therapy sessions focused on how to make them more comfortable with risk. Kiev had them talk about their trades and try to understand why some had gone well and others hadn’t. “Are you really motivated to make as much money as you can? This guy’s going to help you become a real killer at it,” was how one skeptical staff member remembered Kiev being pitched to them. Kiev’s work with Olympians had led him to believe that the thing that blocked most people was fear. You might have two investors with the same amount of money: One was prepared to buy 250,000 shares of a stock they liked, while the other wasn’t. Why? Kiev believed that the reluctance was a form of anxiety—and that it could be overcome with proper treatment. Kiev would ask the traders to close their eyes and visualize themselves making trades and generating profits. “Surrendering to the moment” and “speaking the truth” were some of his favorite phrases. “Why weren’t you bigger in the trades that worked? What did you do right?” he’d ask. “Being preoccupied with not losing interferes with winning,” he would say. “Trading not to lose is not a good strategy. You need to trade to win.” Many of the traders hated the group therapy sessions. Some considered Kiev a fraud. “Ari was very aggressive,” said one. “He liked money.” Patricia, Cohen’s first wife, was suspicious of Kiev’s motives and believed that he was using his sessions with Cohen to find stock tips. From Kiev’s perspective, he found the perfect client in Cohen, a patient with unlimited resources who could pay enormous fees and whose reputation as one of the best traders on Wall Street could help Kiev realize his own goal of becoming a bestselling author. Being able to say that you were the