Properties Related Quotes

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Modern bourgeois society with its relations of production, of exchange, and of property, a society that has conjured up such gigantic means of production and of exchange, is like the sorcerer, who is no longer able to control the powers of the nether world whom he has called up by his spells.
Karl Marx (The Communist Manifesto)
I gather that he nearly knocked you down, damaged your property, and generally made a nuisance of himself, and that you instantly concluded he must be some relation to me.
Dorothy L. Sayers (Gaudy Night (Lord Peter Wimsey, #10))
American society [...] not only sanctions gross and unfair relations among men, but it encourages them. Now, can that be denied? No. Rivalry, competition, envy, jealousy, all that is malignant in human character is nourished by the system. Possession, money, property--on such corrupt standards as these do you people measure happiness and success.
Philip Roth (Portnoy's Complaint)
Quantum theory thus reveals a basic oneness of the universe. It shows that we cannot decompose the world into independently existing smallest units. As we penetrate into matter, nature does not show us any isolated "building blocks," but rather appears as a complicated web of relations between the various parts of the whole. These relations always include the observer in an essential way. The human observer constitute the final link in the chain of observational processes, and the properties of any atomic object can be understood only in terms of the object's interaction with the observer.
Fritjof Capra (The Tao of Physics: An Exploration of the Parallels between Modern Physics and Eastern Mysticism)
If niggers were supposed to have their freedom, they wouldn't be in chains. If the red man was supposed to keep hold of his land, it'd still be his. If the white man wasn't destined to take this new world, he wouldn't own it now. Here was the true Great Spirit, the divine thread connecting all human endeavor--if you can keep it, it is yours. Your property, slave or continent. The American imperative.
Colson Whitehead (The Underground Railroad)
When you read Marx (or Jesus) this way, you come to see that real wealth is not material wealth and real poverty is not just the lack of food, shelter, and clothing. Real poverty is the belief that the purpose of life is acquiring wealth and owning things. Real wealth is not the possession of property but the recognition that our deepest need, as human beings, is to keep developing our natural and acquired powers to relate to other human beings.
Grace Lee Boggs (The Next American Revolution: Sustainable Activism for the Twenty-First Century)
Real poverty is the belief that the purpose of life is acquiring wealth and owning things. Real wealth is not the possession of property but the recognition that our deepest need, as human beings, is to keep developing our natural and acquired powers to relate to other human beings.
Grace Lee Boggs (The Next American Revolution: Sustainable Activism for the Twenty-First Century)
What was to be a relatively innocuous federal government, operating from a defined enumeration of specific grants of power, has become an ever-present and unaccountable force. It is the nation’s largest creditor, debtor, lender, employer, consumer, contractor, grantor, property owner, tenant, insurer, health-care provider, and pension guarantor. Moreover, with aggrandized police powers, what it does not control directly it bans or mandates by regulation.
Mark R. Levin (The Liberty Amendments: Restoring the American Republic)
In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure.
Karl Marx (A Contribution to the Critique of Political Economy)
You own me,” he said, water sputtering against his lips as his head bobbed at the surface. “You have lock and key, deed to the house, the welcome mat, all that shit. It’s all yours, baby.” “I’ll have to take good care of my property, then.” “And I’ll have to behave on and off the premises. I may be a little rowdy, but...I’ll use my manners.” I sent him a small splash. “No swearing, invading personal space, or forgetting your pleases and thank-yous.” A glimmer twinkled in his irises, and for a moment, it looked as if he was the one about to drown. “Damn straight,” he pulled me against him abruptly, nose to nose. “Now please get over here and fucking kiss me.
Rachael Wade (Love and Relativity (Preservation))
Racism is both overt and covert. It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals, which cause death, injury or the violent destruction of property. This type can be recorded by television cameras; it can frequently be observed in the process of commission. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts. But it is no less destructive of human life. The second type originates in the operation of established and respected forces in the society, and thus receives far less public condemnation than the first type. When white terrorists bomb a black church and kill five black children, that is an act of individual racism, widely deplored by most segments of the society. But when in that same city - Birmingham, Alabama - five hundred black babies die each year because of the lack of proper food, shelter and medical facilities, and thousands more are destroyed and maimed physically, emotionally and intellectually because of conditions of poverty and discrimination in the black community, that is a function of institutional racism. When a black family moves into a home in a white neighborhood and is stoned, burned or routed out, they are victims of an overt act of individual racism which many people will condemn - at least in words. But it is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents. The society either pretends it does not know of this latter situation, or is in fact incapable of doing anything meaningful about it.
Stokely Carmichael (Black Power: The Politics of Liberation)
What good's a black face if it means I'm just someone else's property? Why give me these arms and legs just to carry someone else's load, not my own?
Stacey Lee (Under a Painted Sky)
Authority is not a quality one person 'has,' in the sense that he has property or physical qualities. Authority refers to an interpersonal relation in which one person looks upon another as somebody superior to him.
Erich Fromm
Man is conscious of a universal soul within or behind his individual life, wherein, as in a firmament, the natures of Justice, Truth, Love, Freedom, arise and shine. This universal soul, he calls Reason: it is not mine, or thine, or his, but we are its; we are its property and men. And the blue sky in which the private earth is buried, the sky with its eternal calm, and full of everlasting orbs, is the type of Reason. That which, intellectually considered, we call Reason, considered in relation to nature, we call Spirit. Spirit is the Creator. Spirit hath life in itself. And man in all ages and countries, embodies it in his language, as the FATHER.
Ralph Waldo Emerson (Nature)
Ecologically considered, it is not primarily our verbal statements that are "true" or "false," but rather the kind of relations that we sustain with the rest of nature. A human community that lives in a mutually beneficial relation with the surrounding earth is a community, we might say, that lives in truth. The ways of speaking common to that community—the claims and beliefs that enable such reciprocity to perpetuate itself—are, in this important sense, true. They are in accord with a right relation between these people and their world. Statements and beliefs, meanwhile, that foster violence toward the land, ways of speaking that enable the impairment or ruination of the surrounding field of beings, can be described as false ways of speaking—ways that encourage an unsustainable relation with the encompassing earth. A civilization that relentlessly destroys the living land it inhabits is not well acquainted with truth, regardless of how many supported facts it has amassed regarding the calculable properties of its world.
David Abram (The Spell of the Sensuous: Perception and Language in a More-Than-Human World)
We are accused of being obsessed by property. The truth is the other way round. It is the society and culture in question which is so obsessed. Yet to an obsessive his obsession always seems to be of the nature of things and so is not recognized for what it is. The relation between property and art in European culture appears natural to that culture, and consequently if somebody demonstrates the extent of the property interest in a given cultural field, it is said to be a demonstration of his obsession. And this allows the Cultural Establishment to project for a little longer its false rationalized image of itself.
John Berger
a free economy is an economy run by free beings. And free beings are responsible beings. Economic transactions in a regime of private property depend not only on distinguishing mine from yours, but also on relating me to you. Without accountability, nobody is to be trusted, and without trust the virtues that are attributed to the free economy would not arise. Every
Roger Scruton (How to Be a Conservative)
The theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would -be universal reformer. They merely express, in general terms, actual relations springing from an existing class struggle, from a historical movement going on under our very eyes. The abolition of existing property relations is not at all a distinctive feature of communism. All property relations in the past have continually been subject to historical change consequent upon the change in historical conditions.
Karl Marx (The Communist Manifesto)
Is human reason, then, without experience, merely by taking thought, able to fathom the properties of real things. In my opinion the answer to this question is, briefly, this:--As far as the laws of mathematics refer to reality, they are not certain; and as far as they are certain, they do not refer to reality.
Albert Einstein (Sidelights on Relativity)
Under NAFTA, businesses, their property and their money can travel back and forth across national borders with relative ease, while workers who try to do the same are dubbed illegal, and are snatched off the streets and off factory floors, and are carted back over the borders they crossed. In the "free market" of NAFTA, the freedom is for the wealth and personnel of the capitalists- the thieves- there is no corresponding freedom for the refugees of land theft and conquest whose only capital is their daily toil. Capitalism is the immense and widely celebrated ideological package used to rewrap theft as freedom, to recast imperialism as democracy. (273) Mexico Unconquered
John Gibler (Mexico Unconquered: Chronicles of Power and Revolt)
In the world of intellectual property, armies of lawyers (often employed by non-practicing entities, as I mentioned in chapter 6) do battle to seize the property of others—usually small businesses that are relatively defenseless.
Sam Wilkin (Wealth Secrets of the One Percent: A Modern Manual to Getting Marvelously, Obscenely Rich)
Up until relatively recently, creating original characters from scratch wasn't a major part of an author's job description. When Virgil wrote The Aeneid, he didn't invent Aeneas; Aeneas was a minor character in Homer's Odyssey whose unauthorized further adventures Virgil decided to chronicle. Shakespeare didn't invent Hamlet and King Lear; he plucked them from historical and literary sources. Writers weren't the originators of the stories they told; they were just the temporary curators of them. Real creation was something the gods did. All that has changed. Today the way we think of creativity is dominated by Romantic notions of individual genius and originality, and late-capitalist concepts of intellectual property, under which artists are businesspeople whose creations are the commodities they have for sale.
Lev Grossman
State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.
Gilles Deleuze (A Thousand Plateaus: Capitalism and Schizophrenia)
What we can now conjecture about the way in which sexual relations will be ordered after the impending overthrow of capitalist production is mainly of a negative character, limited for the most part to what will disappear. But what will there be new? That will be answered when a new generation has grown up: a generation of men who never in their lives have known what it is to buy a woman’s surrender with money or any other social instrument of power; a generation of women who have never known what it is to give themselves to a man from any other considerations than real love, or to refuse to give themselves to their lover from fear of the economic consequences. When these people are in the world, they will care precious little what anybody today thinks they ought to do; they will make their own practice and their corresponding public opinion about the practice of each individual –and that will be the end of it.
Friedrich Engels (The Origin of the Family, Private Property and the State)
The State provides a legal, orderly, systematic channel for the predation of private property; it renders certain, secure, and relatively “peaceful” the lifeline of the parasitic caste in society. Since production must always precede predation, the free market is anterior to the State. The State has never been created by a “social contract”; it has always been born in conquest and exploitation.
Llewellyn H. Rockwell Jr. (Against the State: An Anarcho-Capitalist Manifesto)
So many of the properties of matter, especially when in the gaseous form, can be deduced from the hypothesis that their minute parts are in rapid motion, the velocity increasing with the temperature, that the precise nature of this motion becomes a subject of rational curiosity. Daniel Bernoulli, John Herapath, Joule, Krönig, Clausius, &c., have shewn that the relations between pressure, temperature and density in a perfect gas can be explained by supposing the particles move with uniform velocity in straight lines, striking against the sides of the containing vessel and thus producing pressure. (1860)
James Clerk Maxwell (The Scientific Papers of James Clerk Maxwell: Volume II)
But the punishment-body relation is not the same as it was in the torture during public executions. The body now serves as an instrument or intermediary: if one intervenes upon it to imprison it, or to make it work, it is in order to deprive the individual of a liberty that is regarded both as a right and as property. The body, according to this penality, is caught up in a system of constraints and privations, obligations and prohibitions. Physical pain, the pain of the body itself, is no longer the constituent element of the penalty. From being an art of unbearable sensations punishment has become an economy of suspended rights.
Michel Foucault (Discipline and Punish: The Birth of the Prison)
It was a fact generally acknowledged by all but the most contumacious spirits at the beginning of the seventeenth century that woman was the weaker vessel; weaker than man, that is. ... That was the way God had arranged Creation, sanctified in the words of the Apostle. ... Under the common law of England at the accession of King James I, no female had any rights at all (if some were allowed by custom). As an unmarried woman her rights were swallowed up in her father's, and she was his to dispose of in marriage at will. Once she was married her property became absolutely that of her husband. What of those who did not marry? Common law met that problem blandly by not recognizing it. In the words of The Lawes Resolutions [the leading 17th century compendium on women's legal status]: 'All of them are understood either married or to be married.' In 1603 England, in short, still lived in a world governed by feudal law, where a wife passed from the guardianship of her father to her husband; her husband also stood in relation to her as a feudal lord.
Antonia Fraser (The Weaker Vessel)
The Nazis confiscated his personal property, burned his works on relativity, and put a five-thousand-dollar bounty on his head.
Leonard Mlodinow (The Upright Thinkers: The Human Journey from Living in Trees to Understanding the Cosmos)
To other cities, other machines, other forests of buildings of concrete where other men and women missed the stars at night and tended small plants on windowsills and kept tiny dogs and took them for walks along corridors in the endless procession of boxes and intersections and lights; where they rented space in other peoples's property so they had somewhere to sleep so they could get up and perform profit-related tasks they neither understood nor cared about, simply so they would be given the tokens of exchange they needed in order to rent the space in which they slept and snarled and watched television until finally some of them slipped out of the window and ran howling down the dark streeets, throwing off a numbness handed down from a society that was itself trapped in fracture and betrayal and despair; the lonely insane in a culture turning into a Christmas bauble, gaudy beauty wrapped around an emptiness coalescing faster and faster into parking lots and malls and waiting areas and virtual chat rooms--non places where nobody knew anything about anybody anymore.
Michael Marshall Smith
It’s difficult to take oneself with sufficient seriousness to begin any sentence with the words “Thou shalt not.” But who cannot summon the confidence to say: Do not condemn people on the basis of their ethnicity or color. Do not ever use people as private property. Despise those who use violence or the threat of it in sexual relations. Hide your face and weep if you dare to harm a child. Do not condemn people for their inborn nature—why would God create so many homosexuals only in order to torture and destroy them? Be aware that you too are an animal and dependent on the web of nature, and think and act accordingly. Do not imagine that you can escape judgment if you rob people with a false prospectus rather than with a knife. Turn off that fucking cell phone—you have no idea how unimportant your call is to us. Denounce all jihad-ists and crusaders for what they are: psychopathic criminals with ugly delusions. Be willing to renounce any god or any religion if any holy commandments should contradict any of the above.
Christopher Hitchens (Arguably: Selected Essays)
The Greeks were the real inventors of what we call math, because-again-they were the first people to treat numbers and their relations as abstractions rather than as properties of collections of real things.
David Foster Wallace
In the two years after No Logo came out, I went to dozens of teach-ins and conferences, some of them attended by thousands of people (tens of thousands in the case of the World Social Forum), that were exclusively devoted to popular education about the inner workings of global finance and trade. No topic was too arcane: the science of genetically modified foods, trade-related intellectual property rights, the fine print of bilateral trade deals, the patenting of seeds, the truth about certain carbon sinks. I sensed in these rooms a hunger for knowledge that I have never witnessed in any university class. It was as if people understood, all at once, that gathering this knowledge was crucial to the survival not just of democracy but of the planet. Yes, this was complicated, but we embraced that complexity because we were finally looking at systems, not just symbols.
Naomi Klein (No Logo)
This is arguably the besetting mistake of all naturalist thinking, as it happens, in practically every sphere. In this context, the assumption at work is that if one could only reduce one’s picture of the original physical conditions of reality to the barest imaginable elements—say, the “quantum foam” and a handful of laws like the law of gravity, which all looks rather nothing-ish (relatively speaking)—then one will have succeeded in getting as near to nothing as makes no difference. In fact, one will be starting no nearer to nonbeing than if one were to begin with an infinitely realized multiverse: the difference from non-being remains infinite in either case. All quantum states are states within an existing quantum system, and all the laws governing that system merely describe its regularities and constraints. Any quantum fluctuation therein that produces, say, a universe is a new state within that system, but not a sudden emergence of reality from nonbeing. Cosmology simply cannot become ontology. The only intellectually consistent course for the metaphysical naturalist is to say that physical reality “just is” and then to leave off there, accepting that this “just is” remains a truth entirely in excess of all physical properties and causes: the single ineradicable “super-natural” fact within which all natural facts are forever contained, but about which we ought not to let ourselves think too much.
David Bentley Hart (The Experience of God: Being, Consciousness, Bliss)
Quantum physics findings show that consciousness itself created order - or indeed in some way created the world - this suggested much more capacity in the human being than was currently understood. It also suggested some revolutionary notions about humans in relation to their world and the relation between all living things. What they were asking was how far our bodies extended. Did they end with what we always thought of as our own isolated persona, or ‘extend out’ so that the demarcation between us and our world was less clear-cut? Did living consciousness possess some quantum field like properties, enabling it to extend its influence out into the world? If so, was it possible to do more than simply observe? How strong was our influence? It was only a small step in logic to conclude that in our act of participation as an observer in the quantum world, we might also be an influencer, a creator. Did we not only stop the butterfly at a certain point in its flight, but also influence the path it will take - nudging it in a particular direction? This explains action at a distance, what scientists call non locality. The theory that two subatomic particles once in close proximity seemingly communicate over any distance after they are separated.
Lynne McTaggart (The Field: The Quest for the Secret Force of the Universe)
Natural science is founded on minute critical views of the general order of events taking place upon our globe, corrected, enlarged, or exalted by experiments, in which the agents concerned are placed under new circumstances, and their diversified properties separately examined. The body of natural science, then, consists of facts; is analogy,—the relation of resemblance of facts by which its different parts are connected, arranged, and employed, either for popular use, or for new speculative improvements.
Humphry Davy
Thus space and time, defining everything that we cognize by sensuous means, are in themselves just forms of consciousness, categories of our intellect, the prism through which we regard the world—or in other words space and time do not represent properties of the world, but just properties of our knowledge of the world gained through our sensuous organism. Consequently the world, until by these means we come into relation to it, has neither extension in space nor existence in time; these are properties which we add to it.
P.D. Ouspensky (Tertium Organum (The Third Organ of Thought): A key to the enigmas of the world)
Philosophers, chiefly since Descartes, have in their theories of knowledge and conduct operated with a concept of consciousness which has relatively little affinity with any of the concepts described above. Working with the notion of the mind as a second theatre, the episodes enacted in which enjoy the supposed status of ‘the mental’ and correspondingly lack the supposed status of ‘the physical’, thinkers of many sorts have laid it down as the cardinal positive property of these episodes that, when they occur, they occur consciously.
Gilbert Ryle (The Concept of Mind)
We cry shame on the feudal baron who forbade the peasant to turn a clod of earth unless he surrendered to his lord a fourth of his crop. We called those barbarous times. But if the forms have changed, the relations have remained the same, and the worker is forced, under the name of free contract, to accept feudal obligations. For, turn where he will, he can find no better conditions. Everything has become private property, and he must accept, or die or hunger. The result of this state of things is that all our production tends in a wrong direction. Enterprise takes no thought for the needs of the community. Its only aim is to increase the gains of the speculator. Hence the constant fluctuations of trade, the periodical industrial crises, each of which throws scores of thousands of workers on the streets.
Pyotr Kropotkin (The Conquest of Bread)
Even if a particle could travel backward in time, information could not. Retrocausality will be replaced by something more sophisticated. There are no perfect symmetries, there is no pure randomness everything is an approximation of something else. Information may appear in a digital form but meaning never does. Spacetime is built up from approximations, not discrete ones and zeros, and the only constant may be ratios. Quantum entanglement and geometry; if we think of a particle as being at one pole of an expanding sphere that is not perfectly symmetrical, this surface would be "rippling" like the surface of the ocean (in the audio world this is called dithering), at the other pole is the entangled particle's pair and it is a property of the sphere that gives the illusion of connectivity. This is not a physical geometry, it is a computational geometry. Is spacetime a product of entanglement? Renate Loll believes that time is not perfectly symmetrical. Her computer models require causality. Possibly some form of quantum random walk in state space. If a photon is emitted by an electron inside of a clock on Earth and it travels to a clock four light years away, time stops for the clock on Earth and time jumps forward eight years for the distant clock also, the electron that will capture the photon becomes infinitely large relative to the photon but the electron that emitted it does not become infinitely small therefore, time is not perfectly symmetrical.
Rick Delmonico
The English criminal code, later known as the "Bloody Code," was brutal in the late 18th century. By the time the first legal reforms were enacted in 1826, 220 crimes—many of them relatively petty crimes against property as Dickens describes in the rest of the paragraph—were punishable by death.
Susanne Alleyn (A Tale of Two Cities: A Reader's Companion)
There is, as every schoolboy knows in this scientific age, a very close chemical relation between coal and diamonds. It is the reason, I believe, why some people allude to coal as "black diamonds." Both these commodities represent wealth; but coal is a much less portable form of property. There is, from that point of view, a deplorable lack of concentration in coal. Now, if a coal-mine could be put into one's waistcoat pocket—but it can't! At the same time, there is a fascination in coal, the supreme commodity of the age in which we are camped like bewildered travellers in a garish, unrestful hotel.
Joseph Conrad (Victory)
Locke is not only underscoring his earlier point about man’s right to resist the illegitimate, arbitrary power of government, particularly relating to his property rights; he is going further—that is, no government, including one established by the consent of the governed, has authority to violate man’s inalienable rights.
Mark R. Levin (Ameritopia: The Unmaking of America)
Modern governments actually spend relatively little on programs and systems that benefit all citizens, such as national defense or the judicial system; mainly they are concerned with infringing on the property rights of one (less politically powerful) group of citizens for the benefit of another (more politically powerful) group.
Thomas J. DiLorenzo (How Capitalism Saved America: The Untold History of Our Country, from the Pilgrims to the Present)
Milwaukee, Rebecca. Order and sobriety and a devotion to cleanliness that scours out the soul. Decent people doing their best to live decent lives, three's nothing really to hate them for, they do their jobs and maintain their property and love their children (most of the time); they take family vacations and visit relatives and decorate their houses for the holidays, collect some things and save up for other things; they're good people (most of them, most of the time), but if you were me, if you were young Pete Harris, you felt the modesty of it eroding you, depopulating you, all those little satisfactions and no big, dangerous ones; no heroism, no genius, no terrible yearning for anything you can't at least in theory actually have. If you were young lank-haired, pustule-plagued Pete Harris you felt like you were always about to expire from the safety of your life, its obdurate sensibleness, that Protestant love of the unexceptional; the eternal certainty of the faithful that flamboyance and the macabre are not just threatening but - worse - uninteresting.
Michael Cunningham (By Nightfall)
Private property has made us so stupid and one-sided that an object is only ours when we have it – when it exists for us as capital, or when it is directly possessed, eaten, drunk, worn, inhabited, etc., – in short, when it is used by us. Although private property itself again conceives all these direct realizations of possession only as means of life, and the life which they serve as means is the life of private property – labour and conversion into capital. In the place of all physical and mental senses there has therefore come the sheer estrangement of all these senses, the sense of having. The human being had to be reduced to this absolute poverty in order that he might yield his inner wealth to the outer world. The abolition of private property is therefore the complete emancipation of all human senses and qualities, but it is this emancipation precisely because these senses and attributes have become, subjectively and objectively, human. The eye has become a human eye, just as its object has become a social, human object – an object made by man for man. The senses have therefore become directly in their practice theoreticians. They relate themselves to the thing for the sake of the thing, but the thing itself is an objective human relation to itself and to man, and vice versa. Need or enjoyment have consequently lost its egotistical nature, and nature has lost its mere utility by use becoming human use.
Karl Marx
The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. Insofar as the labor contract is "free," what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists' requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.
Albert Einstein (Why Socialism?)
The masses have a right to change property relations; Fascism seeks to give them an expression while preserving property. The logical result of Fascism is the introduction of aesthetics into political life. The violation of the masses, whom Fascism, with its Führer cult, forces to their knees, has its counterpart in the violation of an apparatus which is pressed into the production of ritual values.
Walter Benjamin (The Work of Art in the Age of Mechanical Reproduction)
Or how does it happen that trade, which after all is nothing more than the exchange of products of various individuals and countries, rules the whole world through the relation of supply and demand—a relation which, as an English economist says, hovers over the earth like the fate of the ancients, and with invisible hand allots fortune and misfortune to men, sets up empires and overthrows empires, causes nations to rise and to disappear—while with the abolition of the basis of private property, with the communistic regulation of production (and implicit in this, the destruction of the alien relation between men and what they themselves produce), the power of the relation of supply and demand is dissolved into nothing, and men get exchange, production, the mode of their mutual relation, under their own control again?
Karl Marx (The German Ideology / Theses on Feuerbach / Introduction to the Critique of Political Economy)
Both the community of property and the community of families, as I am saying, tend to make them more truly guardians; they will not tear the city in pieces by differing about 'mine' and 'not mine;' each man dragging any acquisition which he has made into a separate house of his own, where he has a separate wife and children and private pleasures and pains; but all will be affected as far as may be by the same pleasures and pains because they are all of one opinion about what is near and dear to them, and therefore they all tend towards a common end. Certainly, he replied. And as they have nothing but their persons which they can call their own, suits and complaints will have no existence among them; they will be delivered from all those quarrels of which money or children or relations are the occasion. Of course they will. Neither
Plato (The Republic)
Since money or other resources must be withdrawn from possible alternative uses to finance the supposedly desirable public goods, the only relevant and appropriate question is whether or not these alternative uses to which the money could be put (that is, the private goods which could have been acquired but now cannot be bought because the money is being spent on public goods instead) are more valuable—more urgent—than the public goods. And the answer to this question is perfectly clear. In terms of consumer evaluations, however high its absolute level might be, the value of the public goods is relatively lower than that of the competing private goods because if one had left the choice to the consumers (and had not forced one alternative upon them), they evidently would have preferred spending their money differently (otherwise no force would have been necessary).
Hans-Hermann Hoppe (The Economics and Ethics of Private Property: Studies in Political Economy and Philosophy, 2nd Edition)
A naturalist should look at the world with warm affection, if not ardent love. The life the scalpel has ended ought to be honored by a caring, devoted appreciation for that creature’s unrepeatable individuality, and for the fact that, at the same time, strange as this may seem, this life stands for the entire natural kingdom. Examined with attention, the dissected hare illuminates the parts and properties of all other animals and, by extension, their environment. The hare, like a blade of grass or a piece of coal, is not simply a small fraction of the whole but contains the whole within itself. This makes us all one. If anything, because we are all made of the same stuff. Our flesh is the debris of dead stars, and this is also true of the apple and its tree, of each hair on the spider’s legs, and of the rock rusting on planet Mars. Each minuscule being has spokes radiating out to all of creation. Some of the raindrops falling on the potato plants in your farm back in Sweden were once in a tiger’s bladder. From one living thing, the properties of any other may be predicted. Looking at any particle with sufficient care, and following the chain that links all things together, we can arrive at the universe—the correspondences are there, if the eye is skillful enough to detect them. The guts of the anatomized hare faithfully render the picture of the entire world. And because that hare is everything, it is also us. Having understood and experienced this marvelous congruity, man can no longer examine his surroundings merely as a surface scattered with alien objects and creatures related to him only by their usefulness. The carpenter who can only devise tabletops while walking through the forest, the poet who can only remember his own private sorrows while looking at the falling snow, the naturalist who can only attach a label to every leaf and a pin to every insect—all of them are debasing nature by turning it into a storehouse, a symbol, or a fact. Knowing nature, Lorimer would often say, means learning how to be. And to achieve this, we must listen to the constant sermon of things. Our highest task is to make out the words to better partake in the ecstasy of existence.
Hernan Diaz (In the Distance)
Think of mathematical symbols as mere labels without intrinsic meaning. It doesn’t matter whether you write, “Two plus two equals four,” “2 + 2 = 4,” or “Dos más dos es igual a cuatro.” The notation used to denote the entities and the relations is irrelevant; the only properties of integers are those embodied by the relations between them. That is, we don’t invent mathematical structures—we discover them, and invent only the notation for describing them.
Max Tegmark (Our Mathematical Universe: My Quest for the Ultimate Nature of Reality)
In gravitational fields there are no such thing as rigid bodies with Euclidean properties; thus the fictitious rigid body of reference is of no avail in the general theory of relativity. ... For this reason non-rigid reference-bodies are used, which are, as a whole, not only moving in any way whatsoever, but which also suffer alterations in form ad lib. during their motion... This non-rigid reference-body, ... might appropriately be termed a "reference mollusc,"...
Albert Einstein (Relativity: The Special and General Theory)
The imperfect freedom that property and law make possible, and on which the soixante-huitards depended for their comforts and their excitements, was not enough. That real but relative freedom must be destroyed for the sake of its illusory but absolute shadow. The new ‘theories’ that poured from the pens of Parisian intellectuals in their battle against the ‘structures’ of bourgeois society were not theories at all, but bundles of paradox, designed to reassure the student revolutionaries that, since law, order, science and truth are merely masks for bourgeois domination, it no longer matters what you think so long as you are on the side of the workers in their ‘struggle’. The genocides inspired by that struggle earned no mention in the writings of Althusser, Deleuze, Foucault and Lacan, even though one such genocide was beginning at that very moment in Cambodia, led by Pol Pot, a Paris-educated member of the French Communist Party.
Roger Scruton (How to Be a Conservative)
We cry shame on the feudal baron who forbade the peasant to turn a clod of earth unless he surrendered to his lord a fourth of his crop. We called those the barbarous times. But if the forms have changed, the relations have remained the same, and the worker is forced, under the name of free contract, to accept feudal obligations. For, turn where he will, he can find no better conditions. Everything has become private property, and he must accept, or die of hunger. The
Pyotr Kropotkin (The Conquest of Bread)
Laughter may not be nearly as expressive as language, but it has two properties that make it ideal for navigating sensitive topics. First, it’s relatively honest. With words, it’s too easy to pay lip service to rules we don’t really care about, or values that we don’t genuinely feel in our gut. But laughter, because it’s involuntary, doesn’t lie—at least not as much. “In risu veritas,” said James Joyce; “In laughter, there is truth.”51 Second, laughter is deniable. In this way, it gives us safe harbor, an easy out. When someone accuses us of laughing inappropriately, it’s easy to brush off. “Oh, I didn’t really understand what she meant,” we might demur. Or, “Come on, lighten up! It was only a joke!” And we can deliver these denials with great conviction because we really don’t have a clear understanding of what our laughter means or why we find funny things funny. Our brains just figure it out, without burdening “us” with too many damning details.
Kevin Simler (The Elephant in the Brain: Hidden Motives in Everyday Life)
Wandering across the vast room, I stopped at a set of shelves as high as the ceiling, and holding about six hundred volumes - all classics on the history of Soalris, starting with the nine volumes of Giese's monumental and already relatively obsolescent monograph. Display for its own sake was improbable in these surroundings. The collection was a respective tribute to the memory of the pioneers. I took down the massive volumes of Giese and sat leafing through them. Rheya had also located som reading matter. Looking over her shoulder, I saw that she had picked one of the many books brought out by the first expedition, the Interplanetary Cookery Book, which could have been the personal property of Giese himself. She was pouring over the recipes adapted to the arduous conditions of interstellar flight. I said nothing, and returned to the book resting on my knees. Solaris - Ten Years of Exploration had appeared as volumes 4-12 of the Solariana collection whose most recent additions were numbered in the thousands.
Stanisław Lem (Solaris)
Another view of the Constitution was put forward early in the twentieth century by the historian Charles Beard (arousing anger and indignation, including a denunciatory editorial in the New York Times). He wrote in his book An Economic Interpretation of the Constitution: Inasmuch as the primary object of a government, beyond the mere repression of physical violence, is the making of the rules which determine the property relations of members of society, the dominant classes whose rights are thus to be determined must perforce obtain from the government such rules as are consonant with the larger interests necessary to the continuance of their economic processes, or they must themselves control the organs of government. In short, Beard said, the rich must, in their own interest, either control the government directly or control the laws by which government operates. Beard applied this general idea to the Constitution, by studying the economic backgrounds and political ideas of the fifty-five men who gathered in Philadelphia in 1787 to draw up the Constitution. He found that a majority of them were lawyers by profession, that most of them were men of wealth, in land, slaves, manufacturing, or shipping, that half of them had money loaned out at interest, and that forty of the fifty-five held government bonds, according to the records of the Treasury Department. Thus, Beard found that most of the makers of the Constitution had some direct economic interest in establishing a strong federal government: the manufacturers needed protective tariffs; the moneylenders wanted to stop the use of paper money to pay off debts; the land speculators wanted protection as they invaded Indian lands; slaveowners needed federal security against slave revolts and runaways; bondholders wanted a government able to raise money by nationwide taxation, to pay off those bonds. Four groups, Beard noted, were not represented in the Constitutional Convention: slaves, indentured servants, women, men without property. And so the Constitution did not reflect the interests of those groups. He wanted to make it clear that he did not think the Constitution was written merely to benefit the Founding Fathers personally, although one could not ignore the $150,000 fortune of Benjamin Franklin, the connections of Alexander Hamilton to wealthy interests through his father-in-law and brother-in-law, the great slave plantations of James Madison, the enormous landholdings of George Washington. Rather, it was to benefit the groups the Founders represented, the “economic interests they understood and felt in concrete, definite form through their own personal experience.
Howard Zinn (A People's History of the United States: 1492 to Present)
Left alone in a dark room with a pile of money, the Irish decided what they really wanted to do with it was buy Ireland. From each other. An Irish economist named Morgan Kelly, whose estimates of Irish bank losses have been the most prescient, has made a back-of-the-envelope calculation that puts the property-related losses of all Irish banks at roughly 106 billion euros. (Think $10.6 trillion.) At the rate money flows into the Irish treasury, Irish bank losses alone would absorb every penny of Irish taxes for the next four years.
Michael Lewis (Boomerang: Travels in the New Third World)
In the conditions of the proletariat, those of old society at large are already virtually swamped. The proletarian is without property; his relation to his wife and children has no longer anything in common with the bourgeois family-relations; modern industrial labour, modern subjection to capital, the same in England as in France, in America as in Germany, has stripped him of every trace of national character. Law, morality, religion, are to him so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests.
Friedrich Engels (The Collected Works of Karl Marx and Friedrich Engels: The Complete Works PergamonMedia (Highlights of World Literature))
It must be understood that a society’s dominant mode of material production, i.e., the “hegemonic” method of organizing the relations of material production (such as manufacturing and food production), conditions the overall character of the society more than any other of its features does. This is because the society is erected on the basis of material production; the first task for a society is to reproduce itself in its specific form, which presupposes the reproduction of a set of production relations. Social relations will tend to evolve that make possible the reproducing of the relations of production. In the spheres of economic distribution, of politics, of sexual relations, of intellectual production, and so on, social structures and ideologies will tend to predominate that are beneficial, “functionally selected” with respect to the dominant mode of production.5 Therefore, a movement that aims for fundamental transformations in society should not limit itself to the sphere of distribution, as do consumer co-ops, credit unions, and housing co-ops, nor the sphere of gender relations, as does the feminist movement, but should concentrate on changing the mode of production (with its correlative property relations), as does worker cooperativism. Such cooperativism on a societal scale, involving “a federation of free communities which shall be bound to one another by their common economic and social interests and shall arrange their affairs by mutual agreement and free contract,”6 is not only a more socially rational way of organizing production than capitalism but also a more intrinsically ethical way (even apart from its potential allocative efficiencies).
Chris Wright (Worker Cooperatives and Revolution: History and Possibilities in the United States)
DSM-5 pathologized those who hold on to their stuff for too long, who clutter their homes too much, who do not clean that often, and who harbor too many things. The manual labeled these activities “hoarding disorder” (HD, as it is sometimes called) and gave them an International Classification of Diseases (ICD-9-CM, to be precise) code of 300.3. Legitimized as a psychiatric disease and categorized under Obsessive-Compulsive and Related Disorders, this diagnosis rendered unsound certain relations to certain personal property. Hoarding, it seems, had arrived.
Scott Herring (The Hoarders: Material Deviance in Modern American Culture)
Novels aren’t about heroes. They’re about us. The novel is a literary form that arose at the same time as the middle class in Europe, those people of small business and property who are neither peasant nor aristocrat, and it has always treated of the middle class. Both lyric and epic poetry grew out of a time that was elitist, a time that believed in the innate rate of royalty to rule and the rest of us to amount to not very much. Hardly surprising, then, that both forms lean toward the aristocratic in subject matter and treatment. The novel, on the other hand, isn’t about them; it’s about us.
Thomas C. Foster (How to Read Novels Like a Professor: A Jaunty Exploration of the World's Favorite Literary Form)
Heisenberg's uncertainty relation measures the amount by which the complementary descriptions of the electron, or other fundamental entities, overlap. Position is very much a particle property - particles can be located precisely. Waves, on the other hand, have no precise location, but they do have momentum. The more you know about the wave aspect of reality, the less you know about the particle, and vice versa. Experiments designed to detect particles always detect particles; experiments designed to detect waves always detect waves. No experiment shows the electron behaving like a wave and a particle at the same time.
John Gribbin (In Search of Schrödinger's Cat: Quantum Physics and Reality)
Stephens resumed speaking as the crowd quieted. He referred to one final “improvement” the Confederate Constitution had introduced, a brief but crucial clause that banned forever any “bill of attainder, ex post facto law, or law denying or impairing the right of property in negro slaves.” “The new Constitution has put at rest, forever, all the agitating questions relating to our peculiar institutions—African slavery as it exists among us—the proper status of the negro in our form of civilization.” This question, Stephens baldly admitted, “was the immediate cause of the late rupture and present revolution.”20 Stephens then referenced
Don H. Doyle (The Cause of All Nations: An International History of the American Civil War)
Hume had shown that we naively read causality into this world and think that we grasp necessary succession in intuition. The same is true of everything that makes the body of the everyday surrounding world into an identical thing with identical properties, relations, etc. (and Hume had in fact worked this out in detail in the Treatise, which was unknown to Kant). Data and complexes of data come and go, but the thing, presumed to be simply experienced sensibly, is not something sensible which persists through this alteration. The sensationalist thus declares it to be a fiction. He is substituting, we shall say, mere sense-data for perception, which after all places things (everyday things) before our eyes. In other words, he overlooks the fact that mere sensibility, related to mere data of sense, cannot account for objects of experience. Thus he overlooks the fact that these objects of experience point to a hidden mental accomplishment and to the problem of what kind of an accomplishment this can be. From the very start, after all, it must be a kind which enables the objects of pre-scientific experience, through logic, mathematics, mathematical natural science, to be knowable with objective validity, i.e., with a necessity which can be accepted by and is binding for everyone.
Edmund Husserl (Crisis of European Sciences and Transcendental Phenomenology)
Conversely, younger people, in particular those born in the 1970s and 1980s, have already experienced (to a certain extent) the important role that inheritance will once again play in their lives and the lives of their relatives and friends. For this group, for example, whether or not a child receives gifts from parents can have a major impact in deciding who will own property and who will not, at what age, and how extensive that property will be—in any case, to a much greater extent than in the previous generation. Inheritance is playing a larger part in their lives, careers, and individual and family choices than it did with the baby boomers.
Thomas Piketty (Capital in the Twenty-First Century)
in experimental quantum mechanics we have run right up against what was previously perceived to be a purely philosophical barrier. The experiments are telling us that we can know nothing of reality-in-itself. We have to accept that the properties we ascribe to quantum particles like photons, such as energy, frequency, spin, polarization, position (‘here’ or ‘there’), are properties that have no meaning except in relation to a measuring device that allows them to be projected into our empirical reality of experience. We can no longer assume that the properties we measure necessarily reflect or represent the properties of the particles as they really are.
Jim Baggott (Farewell to Reality: How Modern Physics Has Betrayed the Search for Scientific Truth)
In 1231, Pope Gregory ordered the Dominicans to take charge of papal courts and decisions and so prevent mob rule and guarantee that the accused received a fair trial and the right of defence. This was the foundation of the Inquisition, and it was a move to organize, control, and limit violence, disruption, and division. Of course, it often failed and even achieved the opposite of its stated and original purpose, but it's surprising how often in an age of casual and brutal violence a relative moderation and legality was achieved. Civil law was far harsher than canon law, demanding confiscation of a heretic's property and usually death, something the Church had tried to prevent for generations.
Michael Coren (Why Catholics are Right)
The fact that a human nose (use the letter X to symbolise the nose) is a necessary condition for spectacles to be perched in front of the eyes (use the letter Y to symbolise ‘spectacles being perched in front of the eyes’) does not entail that, because Y is the case, X is in itself necessary. ‘Necessity’ in the logical sense of ‘having to be so’ is not the same thing as the necessity involved in a ‘necessary condition’ – here things have to be so only relative to something else’s being the way it is. In the case of X’s being a necessary condition relative to Y, but not in itself necessary, X could have been different, and if it were so, there would, or at least might, be no Y. For example: if humans did not have noses, spectacles might be worn as goggles are, held before the eyes by an elastic strap. This is just how it is with the universe. We humans are the Y of which nature’s parameters are the X. We exist because the parameters are as they are; had they been different, we would not be here to know it. The fact that we exist because of how things happen to be with the universe’s structure and properties entails nothing about design or purpose. Depending on your point of view, it is just a lucky or unlucky result of how things happen to be. The universe’s parameters are not tuned on purpose for us to exist. It is the other way round: we exist because the laws happen to be as they are
A.C. Grayling
Let us take a limited example and compare the war machine and the state apparatus in the context of the theory of games. Let us take chess and Go, from the standpoint of game pieces, the relations between the pieces and the space involved. Chess is a game of the State, or of the court: the emperor of China played it. Chess pieces are coded; they have an internal nature and intrinsic properties from which their movements, situations, and confrontations derive. They have qualities; a knight remains a knight, a pawn a pawn, a bishop a bishop. Each is like a subject of the statement endowed with relative power, and these relative powers combine in a subject of enunciation, that is, the chess player or the game’s form of interiority. Go pieces, I contrast, are pellets, disks, simple arithmetic units, and have only an anonymous, collective, or third-person function: “It” makes a move. “It” could be a man, a woman, a louse, an elephant. Go pieces are elements of a nonsubjectified machine assemblage with no intrinsic properties, only situational ones. Thus the relations are very different in the two cases. Within their milieu of interiority, chess pieces entertain biunivocal relations with one another, and with the adversary’s pieces: their functioning is structural. One the other hand, a Go piece has only a milieu of exteriority, or extrinsic relations with nebulas or constellations, according to which it fulfills functions of insertion or situation, such as bordering, encircling, shattering. All by itself, a Go piece can destroy an entire constellation synchronically; a chess piece cannot (or can do so diachronically only). Chess is indeed a war, but an institutionalized, regulated, coded war with a front, a rear, battles. But what is proper to Go is war without battle lines, with neither confrontation nor retreat, without battles even: pure strategy, whereas chess is a semiology. Finally, the space is not at all the same: in chess, it is a question of arranging a closed space for oneself, thus going from one point to another, of occupying the maximum number of squares with the minimum number of pieces. In Go, it is a question of arraying oneself in an open space, of holding space, of maintaining the possibility of springing up at any point: the movement is not from one point to another, but becomes perpetual, without aim or destination, without departure or arrival. The “smooth” space of Go, as against the “striated” space of chess. The nomos of Go against the State of chess, nomos against polis. The difference is that chess codes and decodes space, whereas Go proceeds altogether differently, territorializing and deterritorializing it (make the outside a territory in space; consolidate that territory by the construction of a second, adjacent territory; deterritorialize the enemy by shattering his territory from within; deterritorialize oneself by renouncing, by going elsewhere…) Another justice, another movement, another space-time.
Gilles Deleuze
Western society has in the past few decades taken a great step forward, which gives its members a perhaps unparalleled opportunity. This has been due to the final recognition of the way in which people can be (and are) conditioned to believe virtually anything. Although this knowledge existed earlier, it was confined to a few, and was taught to relatively small groups, because it was considered subversive. Once, however, the paradox of change of 'faith' began to disturb Western scientists in the Korean war, they were not long in explaining - even in replicating - the phenomenon. As with so many other discoveries, this one had to wait for its acceptance until there was no other explanation. Hence, work which Western scientists could have done a century or more earlier was delayed. Still, better late than never. What remains to be done is that the general public should absorb the facts of mind-manipulation. Failure to do so has resulted in an almost free field for the cults which are a bane of Western existence. In both East and West, the slowness of absorption of these facts has allowed narrow, political, religious and faddish fanaticism to arise, to grow and to spread without the necessary 'immunization'. In illiberal societies it is forbidden to teach these facts. In liberal ones, few people are interested: but only because mind-manipulation is assumed to be something that happens to someone else, and people are selfish in many ways, though charitable in others. Yet the reality is that most people are touched by one or other of an immense range of conditioned beliefs, fixations, even which take the place of truth and are even respected because 'so-and-so is at least sincere.' Naturally such mental sets are not to be opposed. Indeed they thrive on opposition. They have to be explained and contained. The foregoing remarks will not 'become the property' of the individual or the group on a single reading. An unfamiliar and previously untaught lesson, especially when it claims careful attention and remembering, will always take time to sink in. This presentation, therefore, forms a part of materials which need to be reviewed at intervals. Doing this should enable one to add a little ability and to receive a minute quality of understanding each time.
Idries Shah (Knowing How to Know: A Practical Philosophy in the Sufi Tradition)
But where Lincoln’s absent hand was felt most keenly was in race relations. Black codes were passed in state after state across the South—as restrictive as the antebellum laws governing free blacks (Richmond’s old laws had even regulated the carrying of canes). These codes propounded segregation, banned intermarriage, provided for special punishments for blacks, and, in one state, Mississippi, also prevented the ownership of land. Not even a congressional civil rights bill, passed over Johnson’s veto, could undo them. For their part, the Northern states were little better. During Reconstruction, employing a deadly brew of poll taxes, literacy requirements, and property qualifications, they abridged the right to vote more extensively than did their Southern counterparts.
Jay Winik (April 1865: The Month That Saved America)
A consensual order is one in which the decisions on which our relations with others depend are, discounting emergencies, freely taken. Decisions are free when each of us settles his path through life by negotiation, playing his cards according to his own best judgement and without coercion from others. Traditional liberalism is the view that such a society is possible only if the individual members have sovereignty over their own lives – which means being free both to grant and to withhold consent respecting whatever relations may be proposed to them. Individual sovereignty exists only where the state guarantees rights, such as the right to life, limb and property, so protecting citizens from invasion and coercion by others, including invasion and coercion by the state.
Roger Scruton (How to Be a Conservative)
WASN’T POLYGNY AN EXAMPLE OF WOMEN AS MEN’S PROPERTY? In no country at no period of time, were women safe from . . . the insistence that their bodies existed only in relation to man, for his pleasure and progeny. —The Women’s History of the World46 Academic feminism often equates mistresses, concubines, and polygyny* (a man having more than one wife) with male dominance. Once we understand the Immortality Rule, though, we can move to a deeper understanding of why God blessed the many wives and concubines of David—as in David and Goliath. As a king, David had enough wealth and power to support more than one woman—so why should other women miss out? Polygyny did not mean any man could have many wives—it meant a poor man would be deprived of a wife so a woman could have a rich man. No one took pity on the man who was poor for being deprived of love.
Warren Farrell (The Myth of Male Power)
Who looks upon a river in a meditative hour, and is not reminded of the flux of all things? Throw a stone into the stream, and the circles that propagate themselves are the beautiful type of all influence. Man is conscious of a universal soul within or behind his individual life, wherein, as in a firmament, the natures of Justice, Truth, Love, Freedom, arise and shine. This universal soul, he calls Reason: it is not mine, or thine, or his, but we are its; we are its property and men. And the blue sky in which the private earth is buried, the sky with its eternal calm, and full of everlasting orbs, is the type of Reason. That which, intellectually considered, we call Reason, considered in relation to nature, we call Spirit. Spirit is the Creator. Spirit hath life in itself. And man in all ages and countries, embodies it in his language, as the FATHER.
Ralph Waldo Emerson (Complete Works)
The greatest mystery may lie in the nature of aythar itself. Although it is present in much greater concentrations in living beings it is also present in small amounts within all inanimate objects. The amount of aythar present seems to vary in direct proportion to the level of awareness possessed by the object. Sentient beings possess it in large quantity, relative to inanimate things, such as rocks. Animals possess varying amounts in proportion to their level of intelligence. Plants contain less, yet still more than non-living things. Since aythar is present within everything, so far as we can tell, it may well be a fundamental property, or even a necessity for existence. Because self-awareness is directly proportional to the amount of aythar within something scholars conclude that even inanimate matter has some minimal level of awareness. ~Marcus the Heretic,
Michael G. Manning (The Blacksmith's Son (Mageborn, #1))
...Rusche and Kirchheimer relate the different systems of punishment with the systems of production within which they operate: thus, in a slave economy, punitive mechanisms serve to provide an additional labour force -- and to constitute a body of 'civil' slaves in addition to those provided by war or trading; with feudalism, at a time when money and production were still at an early stage of development, we find a sudden increase in corporal punishments -- the body being in most cases the only property accessible; the penitentiary (the Hopital General, the Spinhuis or the Rasphuis), forced labour and the prison factory appear with the development of the mercantile economy. But the industrial system requires a free market in labour and, in the nineteenth century, the role of forced labour in the mechanisms of punishment diminishes accordingly and 'corrective' detention takes its place.
Michel Foucault (Discipline and Punish: The Birth of the Prison)
In learning general relativity, and then in teaching it to classes at Berkeley and MIT, I became dissatisfied with what seemed to be the usual approach to the subject. I found that in most textbooks geometric ideas were given a starring role, so that a student...would come away with an impression that this had something to do with the fact that space-time is a Riemannian [curved] manifold. Of course, this was Einstein's point of view, and his preeminent genius necessarily shapes our understanding of the theory he created. However, I believe that the geometrical approach has driven a wedge between general relativity and [Quantum Field Theory]. As long as it could be hoped, as Einstein did hope, that matter would eventually be understood in geometrical terms, it made sense to give Riemannian geometry a primary role in describing the theory of gravitation. But now the passage of time has taught us not to expect that the strong, weak, and electromagnetic interactions can be understood in geometrical terms, and too great an emphasis on geometry can only obscuret he deep connections between gravitation and the rest of physics...[My] book sets out the theory of gravitation according to what I think is its inner logic as a branch of physics, and not according to its historical development. It is certainly a historical fact that when Albert Einstein was working out general relativity, there was at hand a preexisting mathematical formalism, that of Riemannian geometry, that he could and did take over whole. However, this historical fact does not mean that the essence of general relativity necessarily consists in the application of Riemannian geometry to physical space and time. In my view, it is much more useful to regard general relativity above all as a theory of gravitation, whose connection with geometry arises from the peculiar empirical properties of gravitation.
Steven Weinberg (Gravitation and Cosmology: Principles and Applications of the General Theory of Relativity)
Attachment Is Escape Just try to be aware of your conditioning. You can only know it indirectly, in relation to something else. You cannot be aware of your conditioning as an abstraction, for then it is merely verbal, without much significance. We are only aware of conflict. Conflict exists when there is no integration between challenge and response. This conflict is the result of our conditioning. Conditioning is attachment: attachment to work, to tradition, to property, to people, to ideas, and so on. If there were no attachment, would there be conditioning? Of course not. So why are we attached? I am attached to my country because through identification with it I become somebody. I identify myself with my work, and the work becomes important. I am my family, my property; I am attached to them. The object of attachment offers me the means of escape from my own emptiness. Attachment is escape, and it is escape that strengthens conditioning
Jiddu Krishnamurti (The Book of Life: Daily Meditations with Krishnamurti)
The suggestion that the body really wanted to go straight but some mysterious agent made it go crooked is picturesque but unscientific. It makes two properties out of one; and then we wonder why they are always proportional to one another - why the gravitational force on different bodies is proportional to their inertia or mass. The dissection becomes untenable when we admit that all frames of reference are on the same footing. The projectile which describes a parabola relative to an observer on the earth's surface describes a straight line relative to the man in the lift. Our teacher will not easily persuade the man in the lift who sees the apple remaining where he released it, that the apple really would of its own initiative rush upwards were it not that an invisible tug exactly counteracts this tendency. (The reader will verify that this is the doctrine the teacher would have to inculcate if he went as a missionary to the men in the lift.)
Arthur Stanley Eddington (The Nature Of The Physical World)
That words are not things. (Identification of words with things, however, is widespread, and leads to untold misunderstanding and confusion.) That words mean nothing in themselves; they are as much symbols as x or y. That meaning in words arises from context of situation. That abstract words and terms are especially liable to spurious identification. The higher the abstraction, the greater the danger. That things have meaning to us only as they have been experienced before. “Thingumbob again.” That no two events are exactly similar. That finding relations and orders between things gives more dependable meanings than trying to deal in absolute substances and properties. Few absolute properties have been authenticated in the world outside. That mathematics is a useful language to improve knowledge and communication. That the human brain is a remarkable instrument and probably a satisfactory agent for clear communication. That to improve communication new words are not needed, but a better use of the words we have. (Structural improvements in ordinary language, however, should be made.) That the scientific method and especially the operational approach are applicable to the study and improvement of communication. (No other approach has presented credentials meriting consideration.) That the formulation of concepts upon which sane men can agree, on a given date, is a prime goal of communication. (This method is already widespread in the physical sciences and is badly needed in social affairs.) That academic philosophy and formal logic have hampered rather than advanced knowledge, and should be abandoned. That simile, metaphor, poetry, are legitimate and useful methods of communication, provided speaker and hearer are conscious that they are being employed. That the test of valid meaning is: first, survival of the individual and the species; second, enjoyment of living during the period of survival.
Stuart Chase (Tyranny of Words)
Intellectual property rights are sometimes hailed as the mother of creativity and invention. However, Marshall Brain points out that many of the finest examples of human creativity—from scientific discoveries to creation of literature, art, music and design—were motivated not by a desire for profit but by other human emotions, such as curiosity, an urge to create, or the reward of peer appreciation. Money didn’t motivate Einstein to invent special relativity theory any more than it motivated Linus Torvalds to create the free Linux operating system. In contrast, many people today fail to realize their full creative potential because they need to devote time and energy to less creative activities just to earn a living. By freeing scientists, artists, inventors and designers from their chores and enabling them to create from genuine desire, Marshall Brain’s utopian society enjoys higher levels of innovation than today and correspondingly superior technology and standard of living.
Max Tegmark (Life 3.0: Being Human in the Age of Artificial Intelligence)
With the rise of molecular genetics, it has become possible to search for possible changes (mutations, polymorphisms) in target genes. Much effort has gone into investigating variations in genes that contribute to serotonin transmission, because serotonin-related drugs have antidepressant and anxiolytic properties. This assumes, however, that the treatment mechanism is the same mechanism that gives rise to the disorder.53 Although this is consistent with the old chemical imbalance hypothesis, it is not a conclusion that should simply be accepted without careful assessment. Nevertheless, studies of the genetic control of serotonin have found interesting results. For example, people with a certain variant (polymorphism) of a gene controlling a protein involved in serotonin transmission are more reactive to threatening stimuli, and this hyperreactivity is associated with increased amygdala activity during the threat.54 Further, it has been reported that this variant of the gene can account for 7 percent to 9 percent of the inheritance of anxiety.55
Joseph E. LeDoux (Anxious)
The social system of capital separates most people from the conditions of existence. This compels the vast majority to accept the mediations of work and commodity consumption in order to maintain a minimal existence at the expense of their lives, desires and dreams, of their individuality. The artificial economic scarcity imposed by capital leads to a competition that is often promoted in the United States as the basis of "individualism" in spite of the fact that it creates nearly identical mediocre existences in which life is subsumed in survival... If all individuals are indeed to be free to create their lives and relations as they desire, it is necessary to create a world in which equality of access to the means and conditions of existence is reality. This requires the total destruction of economy—the end of property, commodity exchange and work. Thus we see that the generalized realization of individual freedom goes hand-in-hands with the best aspects of the anarcho-communist ideal and can only be achieved through a revolutionary transformation.
Wolfi Landstreicher Individualism and Communism
Out on the northwest side of Nashville, Tennessee, Judge Seth Norman has come to expect phone calls to start pouring in around late January every year. “The legislature comes back in session in January,” Norman said. The calls come from state legislators, each with the same problem: an addicted son, a daughter, a brother-in-law. “‘Um, uh, my nephew down in Camden, you think maybe you might be able to help?’ I get those kinds of calls,” he told me while we sat in the office adjacent to his courtroom. Most of the country’s twenty-eight hundred drug courts are set up to divert drug abusers away from jail and prison and into treatment somewhere. Seth Norman runs the only drug court in America that is physically attached to a long-term residential treatment center. He takes addicts accused of drug-related nonviolent felonies—theft, burglary, possession of stolen property, drug possession—and puts them in treatment for as long as two years as an alternative to prison. Down the hall from his court are dorms with beds for a hundred people—sixty men and forty women. I
Sam Quinones (Dreamland: The True Tale of America's Opiate Epidemic)
For example, the central idea in Einstein's theory of general relativity is that gravity is not some mysterious, attractive force that acts across space but rather a manifestation of the geometry of the inextricably linked space and time. Let me explain, using a simple example, how a geometrical property of space could be perceived as an attractive force, such as gravity. Imagine two people who start to travel precisely northward from two different point on Earth's equator. This means that at their starting points, these people travel along parallel lines (two longitudes), which, according to the plane geometry we learn in school, should never meet. Clearly, however, these two people will meet at the North Pole. if these people did not know that they were really traveling on the curved surface of a sphere, they would conclude that they must have experienced some attractive force, since they arrived at the same point in spite of starting their motions along parallel lines. Therefore, the geometrical curvature of space can manifest itself as an attractive force.
Mario Livio (The Golden Ratio: The Story of Phi, the World's Most Astonishing Number)
Justice is the central star which governs societies, the pole around which the political world revolves, the principle and the regulator of all transactions. Nothing takes place between men save in the name of right; nothing without the invocation of justice. Justice is not the work of the law: on the contrary, the law is only a declaration and application of justice in all circumstances where men are liable to come in contact. If, then, the idea that we form of justice and right were ill-defined, if it were imperfect or even false, it is clear that all our legislative applications would be wrong, our institutions vicious, our politics erroneous: consequently there would be disorder and social chaos. This hypothesis of the perversion of justice in our minds, and, as a necessary result, in our acts, becomes a demonstrated fact when it is shown that the opinions of men have not borne a constant relation to the notion of justice and its applications; that at different periods they have undergone modifications: in a word, that there has been progress in ideas. Now, that is what history proves by the most overwhelming testimony.
Pierre-Joseph Proudhon (What Is Property?)
Of course I'd been long enough on land to know earthly love, and it had always ended in a battle, in each wanting to be the stronger, the superior in the relation. It is commonly called 'the battle of the sexes,' but I don't know if that is the right term. In truth it's a question of a power struggle, of a battle not to lose oneself, to maintain one's sovereignty — one's property rights. Only the very strong can live with no fear of losing their autonomy. Still, this is the precondition for loving: not to want power — not to want to own someone. There can be talk of love only when one gives up one's self-assertion, when one lays down arms and capitulates fully. When one no longer defends oneself. Love is the absolute yielding, the total surrender – unconditionally. It knows no reservations, no defense. Love creates no need to be the strongest; it knows no lust for power, no personality struggle. Love is pure devotion, absolute self-surrender. Only one who is strong enough not to fear losing his personality can love. To love, one must be able to forsake oneself, to make the other free. And it is this which we're not strong enough to do.
Jens Bjørneboe (The Sharks)
Gossip is perhaps the most familiar and elementary form of disguised popular aggression. Though its use is hardly confined to attacks by subordinates on their superiors, it represents a relatively safe social sanction. Gossip, almost by definition has no identifiable author, but scores of eager retailers who can claim they are just passing on the news. Should the gossip—and here I have in mind malicious gossip—be challenged, everyone can disavow responsibility for having originated it. The Malay term for gossip and rumor, khabar angin (news on the wind), captures the diffuse quality of responsibility that makes such aggression possible. The character of gossip that distinguishes it from rumor is that gossip consists typically of stories that are designated to ruin the reputation of some identifiable person or persons. If the perpetrators remain anonymous, the victim is clearly specified. There is, arguably, something of a disguised democratic voice about gossip in the sense that it is propagated only to the extent that others find it in their interest to retell the story.13 If they don’t, it disappears. Above all, most gossip is a discourse about social rules that have been violated. A person’s reputation can be damaged by stories about his tightfistedness, his insulting words, his cheating, or his clothing only if the public among whom such tales circulate have shared standards of generosity, polite speech, honesty, and appropriate dress. Without an accepted normative standard from which degrees of deviation may be estimated, the notion of gossip would make no sense whatever. Gossip, in turn, reinforces these normative standards by invoking them and by teaching anyone who gossips precisely what kinds of conduct are likely to be mocked or despised. 13. The power to gossip is more democratically distributed than power, property, and income, and, certainly, than the freedom to speak openly. I do not mean to imply that gossip cannot and is not used by superiors to control subordinates, only that resources on this particular field of struggle are relatively more favorable to subordinates. Some people’s gossip is weightier than that of others, and, providing we do not confuse status with mere public deference, one would expect that those with high personal status would be the most effective gossipers.
James C. Scott (Domination and the Arts of Resistance: Hidden Transcripts)
In the course of an extended investigation into the nature of inflammation, and the healthy and morbid conditions of the blood in relation to it, I arrived several years ago at the conclusion that the essential cause of suppuration in wounds is decomposition brought about by the influence of the atmosphere upon blood or serum retained within them, and, in the case of contused wounds, upon portions of tissue destroyed by the violence of the injury. To prevent the occurrence of suppuration with all its attendant risks was an object manifestly desirable, but till lately apparently unattainable, since it seemed hopeless to attempt to exclude the oxygen which was universally regarded as the agent by which putrefaction was effected. But when it had been shown by the researches of Pasteur that the septic properties of the atmosphere depended not on the oxygen, or any gaseous constituent, but on minute organisms suspended in it, which owed their energy to their vitality, it occurred to me that decomposition in the injured part might be avoided without excluding the air, by applying as a dressing some material capable of destroying the life of the floating particles.
Joseph Lister (On the Antiseptic Principle of the Practice of Surgery)
1. Sovereignty of the human will; in short, despotism. 2. Inequality of wealth and rank. 3. Property — above JUSTICE, always invoked as the guardian angel of sovereigns, nobles, and proprietors; JUSTICE, the general, primitive, categorical law of all society. We must ascertain whether the ideas of despotism, civil inequality and property, are in harmony with the primitive notion of justice, and necessarily follow from it, — assuming various forms according to the condition, position, and relation of persons; or whether they are not rather the illegitimate result of a confusion of different things, a fatal association of ideas. And since justice deals especially with the questions of government, the condition of persons, and the possession of things, we must ascertain under what conditions, judging by universal opinion and the progress of the human mind, government is just, the condition of citizens is just, and the possession of things is just; then, striking out every thing which fails to meet these conditions, the result will at once tell us what legitimate government is, what the legitimate condition of citizens is, and what the legitimate possession of things is; and finally, as the last result of the analysis, what justice is.
Pierre-Joseph Proudhon (What Is Property?)
Know then that the arbitrary appropriation by the government of men’s property results in the loss of all incentive to gain, when men realize that what they have accumulated will be taken away firom them. A loss of incentive will lead to a slackening in enterprise, the slackening being proportional to the extent and degree of confiscation. Thus if confiscation is widespread, covering all forms of economic activity, there will be a general slackening, owing to the feeling that no branch offers any longer any hope of gain. If however confiscation be mild, there will be only a relatively slight falling off in economic activity. Now the state of a society and the prosperity of business depend on the intensity of human efforts and the search for gain; should, therefore, men slacken in their economic activity the markets would slump and the state of society deteriorate. People would forsake that country and migrate elsewhere in search of gain, the result being a general depopulation and the desertion of cities. And this deterioration in society would be followed by a weakening of the State, for the State is as the Form whose condition follows that of its Matter, Society. . . Oppression ruins society, while the ruin of society leads to the weakening and destruction of the State.
Ibn Khaldun
out of informal learning communities if they fail to meet our needs; we enjoy no such mobility in our relations to formal education. Affinity spaces are also highly generative environments from which new aesthetic experiments and innovations emerge. A 2005 report on The Future of Independent Media argued that this kind of grassroots creativity was an important engine of cultural transformation: The media landscape will be reshaped by the bottom-up energy of media created by amateurs and hobbyists as a matter of course. This bottom-up energy will generate enormous creativity, but it will also tear apart some of the categories that organize the lives and work of media makers.... A new generation of media-makers and viewers are emerging which could lead to a sea change in how media is made and consumed.12 This report celebrates a world in which everyone has access to the means of creative expression and the networks supporting artistic distribution. The Pew study suggests something more: young people who create and circulate their own media are more likely to respect the intellectual property rights of others because they feel a greater stake in the cultural economy.13 Both reports suggest we are moving away from a world in which some produce and many consume media toward one in which everyone has a
Henry Jenkins (Confronting the Challenges of Participatory Culture: Media Education for the 21st Century)
[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property.
Masha Gessen (The Future Is History: How Totalitarianism Reclaimed Russia)
If dimensions are virtual like the particles in quantum foam are virtual then, entanglement is information that is in more than one location (hologram). There are no particles, they may be wave packets but the idea of quantum is, a precise ratio of action in relationship to the environment. Feynman's path integral is not infinite, it is fractal. If you look at a star many light years away, the photon that hits your eye leaves the star precisely when the timing for the journey will end at your eye because the virtual dimension of the journey is zero distance or zero time. Wheeler said that if your eye is not there to receive the photon then it won't leave the star in the distant past. If the dimension in the direction of travel is zero, you have a different relationship then if it is zero time in terms of the property of the virtual dimensions. Is a particle really a wave packet? Could something like a "phase transition" involve dimensions that are more transitory then we imagined. Example; a photon as a two dimensional sheet is absorbed by an electron so that the photon becomes a part of the geometry of the electron in which the electrons dimensions change in some manner. Could "scale" have more variation and influence on space and time that our models currently predict? Could information, scale, and gravity be intimately related?
R.A. Delmonico
Hamilton argued that the security of liberty and property were inseparable and that governments should honor their debts because contracts formed the basis of public and private morality: “States, like individuals, who observe their engagements are respected and trusted, while the reverse is the fate of those who pursue an opposite conduct.”23 The proper handling of government debt would permit America to borrow at affordable interest rates and would also act as a tonic to the economy. Used as loan collateral, government bonds could function as money—and it was the scarcity of money, Hamilton observed, that had crippled the economy and resulted in severe deflation in the value of land. America was a young country rich in opportunity. It lacked only liquid capital, and government debt could supply that gaping deficiency. The secret of managing government debt was to fund it properly by setting aside revenues at regular intervals to service interest and pay off principal. Hamilton refuted charges that his funding scheme would feed speculation. Quite the contrary: if investors knew for sure that government bonds would be paid off, the prices would not fluctuate wildly, depriving speculators of opportunities to exploit. What mattered was that people trusted the government to make good on repayment: “In nothing are appearances of greater moment than in whatever regards credit. Opinion is the soul of it and this is affected by appearances as well as realities.”24 Hamilton intuited that public relations and confidence building were to be the special burdens of every future treasury secretary.
Ron Chernow (Alexander Hamilton)
The big question in cosmology in the early 1960s was did the universe have a beginning? Many scientists were instinctively opposed to the idea, because they felt that a point of creation would be a place where science broke down. One would have to appeal to religion and the hand of God to determine how the universe would start off. This was clearly a fundamental question, and it was just what I needed to complete my PhD thesis. Roger Penrose had shown that once a dying star had contracted to a certain radius, there would inevitably be a singularity, that is a point where space and time came to an end. Surely, I thought, we already knew that nothing could prevent a massive cold star from collapsing under its own gravity until it reached a singularity of infinite density. I realised that similar arguments could be applied to the expansion of the universe. In this case, I could prove there were singularities where space–time had a beginning. A eureka moment came in 1970, a few days after the birth of my daughter, Lucy. While getting into bed one evening, which my disability made a slow process, I realised that I could apply to black holes the casual structure theory I had developed for singularity theorems. If general relativity is correct and the energy density is positive, the surface area of the event horizon—the boundary of a black hole—has the property that it always increases when additional matter or radiation falls into it. Moreover, if two black holes collide and merge to form a single black hole, the area of the event horizon around the resulting black hole is greater than the sum of the areas of the event horizons around the original black holes.
Stephen Hawking (Brief Answers to the Big Questions)
[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.
Masha Gessen (The Future Is History: How Totalitarianism Reclaimed Russia)
In the same movie, Emperor Joseph II offers Mozart some musical advice: "Your work is ingenious. It's quality work. And there are simply too many notes, that's all. Just cut a few and it will be perfect." The emperor was put off by the surface complexity of Mozart's music. He didn't see that each note served a purpose-to make a promise or fulfill one, to complete a pattern or vary one. Similarly, at first encounter people are sometimes put off by the superficial complexity of fundamental physics. Too many gluons! But each of the eight color gluons is there for a purpose. Together, they fulfill complete symmetry among the color charges. Take one gluon away, or change its properties, and the structure would fall. Specifically, if you make such a change, then the theory formerly known as QCD begins to predict gibberish; some particles are produced with negative probabilities, and others with probability greater than 1. Such a perfectly rigid theory, one that doesn't allow consistent modification, is extremely vulnerable. If any of its predictions are wrong, there's nowhere to hide. No fudge factors or tweaks are available. On the other hand, a perfectly rigid theory, once it shows significant success, becomes very powerful indeed. Because if it's approximately right and can't be changed, then it must be exactly right! Salieri's criteria explain why symmetry is such an appealing principle for theory building. Systems with symmetry are well on the path to Salieri's perfection. The equations governing different objects and different situations must be strictly related, or the symmetry is diminished. With enough violations all pattern is lost, and the symmetry falls. Symmetry helps us make perfect theories. So the crux of the matter is not the number of notes or the number of particles or equations. It is the perfection of the designs they embody. If removing any one would spoil the design, then the number is exactly what it should be. Mozart's answer to the emperor was superb: "Which few did you have in mind, Majesty?
Frank Wilczek (The Lightness of Being: Mass, Ether, and the Unification of Forces)
Cannabinoids relax the rules of cortical crowd control, but 300 micrograms of d-lysergic acid diethylamide break them completely. This is a clean sweep. This is the Renaissance after the Dark Ages. Dopamine—the fuel of desire—is only one of four major neuro modulators. Each of the neuromodulators fuels brain operations in its own particular way. But all four of them share two properties. First, they get released and used up all over the brain, not at specific locales. Second, each is produced by one specialized organ, a brain part designed to manufacture that one potent chemical (see Figure 3). Instead of watering the flowers one by one, neuromodulator release is like a sprinkler system. That’s why neuromodulators initiate changes that are global, not local. Dopamine fuels attraction, focus, approach, and especially wanting and doing. Norepinephrine fuels perceptual alertness, arousal, excitement, and attention to sensory detail. Acetylcholine energizes all mental operations, consciousness, and thought itself. But the final neuromodulator, serotonin, is more complicated in its action. Serotonin does a lot of different things in a lot of different places, because there are many kinds of serotonin receptors, and they inhabit a great variety of neural nooks, staking out an intricate network. One of serotonin’s most important jobs is to regulate information flow throughout the brain by inhibiting the firing of neurons in many places. And it’s the serotonin system that gets dynamited by LSD. Serotonin dampens, it paces, it soothes. It raises the threshold of neurons to the voltage changes induced by glutamate. Remember glutamate? That’s the main excitatory neurotransmitter that carries information from synapse to synapse throughout the brain. Serotonin cools this excitation, putting off the next axonal burst, making the receptive neuron less sensitive to the messages it receives from other neurons. Slow down! Take it easy! Don’t get carried away by every little molecule of glutamate. Serotonin soothes neurons that might otherwise fire too often, too quickly. If you want to know how it feels to get a serotonin boost, ask a depressive several days into antidepressant therapy. Paxil, Zoloft, Prozac, and all their cousins leave more serotonin in the synapses, hanging around, waiting to help out when the brain becomes too active. Which is most of the time if you feel the world is dark and threatening. Extra serotonin makes the thinking process more relaxed—a nice change for depressives, who get a chance to wallow in relative normality.
Marc Lewis (Memoirs of an Addicted Brain: A Neuroscientist Examines his Former Life on Drugs)
was my first indication that the policies of Mamaw’s “party of the working man”—the Democrats—weren’t all they were cracked up to be. Political scientists have spent millions of words trying to explain how Appalachia and the South went from staunchly Democratic to staunchly Republican in less than a generation. Some blame race relations and the Democratic Party’s embrace of the civil rights movement. Others cite religious faith and the hold that social conservatism has on evangelicals in that region. A big part of the explanation lies in the fact that many in the white working class saw precisely what I did, working at Dillman’s. As far back as the 1970s, the white working class began to turn to Richard Nixon because of a perception that, as one man put it, government was “payin’ people who are on welfare today doin’ nothin’! They’re laughin’ at our society! And we’re all hardworkin’ people and we’re gettin’ laughed at for workin’ every day!”20 At around that time, our neighbor—one of Mamaw and Papaw’s oldest friends—registered the house next to ours for Section 8. Section 8 is a government program that offers low-income residents a voucher to rent housing. Mamaw’s friend had little luck renting his property, but when he qualified his house for the Section 8 voucher, he virtually assured that would change. Mamaw saw it as a betrayal, ensuring that “bad” people would move into the neighborhood and drive down property values. Despite our efforts to draw bright lines between the working and nonworking poor, Mamaw and I recognized that we shared a lot in common with those whom we thought gave our people a bad name. Those Section 8 recipients looked a lot like us. The matriarch of the first family to move in next door was born in Kentucky but moved north at a young age as her parents sought a better life. She’d gotten involved with a couple of men, each of whom had left her with a child but no support. She was nice, and so were her kids. But the drugs and the late-night fighting revealed troubles that too many hillbilly transplants knew too well. Confronted with such a realization of her own family’s struggle, Mamaw grew frustrated and angry. From that anger sprang Bonnie Vance the social policy expert: “She’s a lazy whore, but she wouldn’t be if she was forced to get a job”; “I hate those fuckers for giving these people the money to move into our neighborhood.” She’d rant against the people we’d see in the grocery store: “I can’t understand why people who’ve worked all their lives scrape by while these deadbeats buy liquor and cell phone coverage with our tax money.
J.D. Vance (Hillbilly Elegy: A Memoir of a Family and Culture in Crisis)
In 1969 the Khmer Rouge numbered only about 4,000. By 1975 their numbers were enough to defeat the government forces. Their victory was greatly helped by the American attack on Cambodia, which was carried out as an extension of the Vietnam War. In 1970 a military coup led by Lon Nol, possibly with American support, overthrew the government of Prince Sihanouk, and American and South Vietnamese troops entered Cambodia. One estimate is that 600,000 people, nearly 10 per cent of the Cambodian population, were killed in this extension of the war. Another estimate puts the deaths from the American bombing at 1000,000 peasants. From 1972 to 1973, the quantity of bombs dropped on Cambodia was well over three times that dropped on Japan in the Second World War. The decision to bomb was taken by Richard Nixon and Henry Kissinger and was originally justified on the grounds that North Vietnamese bases had been set up in Cambodia. The intention (according to a later defence by Kissinger’s aide, Peter W. Rodman) was to target only places with few Cambodians: ‘From the Joint Chiefs’ memorandum of April 9, 1969, the White House selected as targets only six base areas minimally populated by civilians. The target areas were given the codenames BREAKFAST, LUNCH, DINNER, SUPPER, SNACK, and DESSERT; the overall programme was given the name MENU.’ Rodman makes the point that SUPPER, for instance, had troop concentrations, anti-aircraft, artillery, rocket and mortar positions, together with other military targets. Even if relatively few Cambodians were killed by the unpleasantly names items on the MENU, each of them was a person leading a life in a country not at war with the United States. And, as the bombing continued, these relative restraints were loosened. To these political decisions, physical and psychological distance made their familiar contribution. Roger Morris, a member of Kissinger’s staff, later described the deadened human responses: Though they spoke of terrible human suffering reality was sealed off by their trite, lifeless vernacular: 'capabilities', 'objectives', 'our chips', 'giveaway'. It was a matter, too, of culture and style. They spoke with the cool, deliberate detachment of men who believe the banishment of feeling renders them wise and, more important, credible to other men… They neither understood the foreign policy they were dealing with, nor were deeply moved by the bloodshed and suffering they administered to their stereo-types. On the ground the stereotypes were replaced by people. In the villages hit by bombs and napalm, peasants were wounded or killed, often being burnt to death. Those who left alive took refuge in the forests. One Western ob-server commented, ‘it is difficult to imagine the intensity of their hatred to-wards those who are destroying their villages and property’. A raid killed twenty people in the village of Chalong. Afterwards seventy people from Chalong joined the Khmer Rouge. Prince Sihanouk said that Richard Nixon and Henry Kissinger created the Khmer Rouge by expanding the war into Cambodia.
Jonathan Glover (Humanity: A Moral History of the Twentieth Century)
At this point, the cautious reader might wish to read over the whole argument again, as presented above, just to make sure that I have not indulged in any 'sleight of hand'! Admittedly there is an air of the conjuring trick about the argument, but it is perfectly legitimate, and it only gains in strength the more minutely it is examined. We have found a computation Ck(k) that we know does not stop; yet the given computational procedure A is not powerful enough to ascertain that facet. This is the Godel(-Turing) theorem in the form that I require. It applies to any computational procedure A whatever for ascertaining that computations do not stop, so long as we know it to be sound. We deduce that no knowably sound set of computational rules (such as A) can ever suffice for ascertaining that computations do not stop, since there are some non-stopping computations (such as Ck(k)) that must elude these rules. Moreover, since from the knowledge of A and of its soundness, we can actually construct a computation Ck(k) that we can see does not ever stop, we deduce that A cannot be a formalization of the procedures available to mathematicians for ascertaining that computations do not stop, no matter what A is. Hence: (G) Human mathematicians are not using a knowably sound algorithm in order to ascertain mathematical truth. It seems to me that this conclusion is inescapable. However, many people have tried to argue against it-bringing in objections like those summarized in the queries Q1-Q20 of 2.6 and 2.10 below-and certainly many would argue against the stronger deduction that there must be something fundamentally non-computational in our thought processes. The reader may indeed wonder what on earth mathematical reasoning like this, concerning the abstract nature of computations, can have to say about the workings of the human mind. What, after all, does any of this have to do with the issue of conscious awareness? The answer is that the argument indeed says something very significant about the mental quality of understanding-in relation to the general issue of computation-and, as was argued in 1.12, the quality of understanding is something dependent upon conscious awareness. It is true that, for the most part, the foregoing reasoning has been presented as just a piece of mathematics, but there is the essential point that the algorithm A enters the argument at two quite different levels. At the one level, it is being treated as just some algorithm that has certain properties, but at the other, we attempt to regard A as being actually 'the algorithm that we ourselves use' in coming to believe that a computation will not stop. The argument is not simply about computations. It is also about how we use our conscious understanding in order to infer the validity of some mathematical claim-here the non-stopping character of Ck(k). It is the interplay between the two different levels at which the algorithm A is being considered-as a putative instance of conscious activity and as a computation itself-that allows us to arrive at a conclusion expressing a fundamental conflict between such conscious activity and mere computation.
Roger Penrose (Shadows of the Mind: A Search for the Missing Science of Consciousness)
Anglos dominated the prisoner population in 1977 and did not lose their plurality until 1988. Meanwhile, absolute numbers grew across the board—with the total number of those incarcerated approximately doubling during each interval. African American prisoners surpassed all other groups in 1988, but by 1995, they had been overtaken by Latinos; however, Black people have the highest rate of incarceration of any racial/ethnic grouping in California, or, for that matter, in the United States (see also Bonczar and Beck 1997). TABLE 4 CDC PRISONER POPULATION BY RACE/ETHNICITY The structure of new laws, intersecting with the structure of the burgeoning relative surplus population, and the state’s concentrated use of criminal laws in the Southland, produced a remarkable racial and ethnic shift in the prison population. Los Angeles is the primary county of commitment. Most prisoners are modestly educated men in the prime of life: 88 percent are between 19 and 44 years old. Less than 45 percent graduated from high school or read at the ninth-grade level; one in four is functionally illiterate. And, finally, the percentage of prisoners who worked six months or longer for the same employer immediately before being taken into custody has declined, from 54.5 percent in 1982 to 44 percent in 2000 (CDC, Characteristics of Population, various years). TABLE 5 CDC COMMITMENTS BY CONTROLLING OFFENSE (%) At the bottom of the first and subsequent waves of new criminal legislation lurked a key contradiction. On the one hand, the political rhetoric, produced and reproduced in the media, concentrated on the need for laws and prisons to control violence. “Crime” and “violence” seemed to be identical. However, as table 5 shows, there was a significant shift in the controlling (or most serious) offenses for those committed to the CDC, from a preponderance of violent offenses in 1980 to nonviolent crimes in 1995. More to the point, the controlling offenses for more than half of 1995’s commitments were nonviolent crimes of illness or of illegal income producing activity: drug use, drug sales, burglary, motor vehicle theft. The outcome of the first two years of California’s broadly written “three strikes” law presents a similar picture: in the period March 1994–January 1996, 15 percent of controlling offenses were violent crimes, 31 percent were drug offenses, and 41 percent were crimes against property (N = 15,839) (Christoper Davis et al. 1996). The relative surplus population comes into focus in these numbers. In 1996, 43 percent of third-strike prisoners were Black, 32.4 percent Latino, and 24.6 percent Anglo. The deliberate intensification of surveillance and arrest in certain areas, combined with novel crimes of status, drops the weight of these numbers into particular places. The chair of the State Task Force on Youth Gang Violence expressed the overlap between presumptions of violence and the exigencies of everyday reproduction when he wrote: “We are talking about well-organized, drug-dealing, dangerously armed and profit-motivated young hoodlums who are engaged in the vicious crimes of murder, rape, robbery, extortion and kidnapping as a means of making a living” (Philibosian 1986: ix; emphasis added).
Ruth Wilson Gilmore (Golden Gulag: Prisons, Surplus, Crisis, and Opposition in Globalizing California (American Crossroads Book 21))
During this same period of his life Bohm also continued to refine his alternative approach to quantum physics. As he looked more carefully into the meaning of the quantum potential he discovered it had a number of features that implied an even more radical departure from orthodox thinking. One was the importance of wholeness. Classical science had always viewed the state of a system as a whole as merely the result of the interaction of its parts. However, the quantum potential stood this view on its ear and indicated that the behavior of the parts was actually organized by the whole. This not only took Bohr's assertion that subatomic particles are not independent "things, " but are part of an indivisible system one step further, but even suggested that wholeness was in some ways the more primary reality. It also explained how electrons in plasmas (and other specialized states such as superconductivity) could behave like interconnected wholes. As Bohm states, such "electrons are not scattered because, through the action of the quantum potential, the whole system is undergoing a co-ordinated movement more like a ballet dance than like a crowd of unorganized people. " Once again he notes that "such quantum wholeness of activity is closer to the organized unity of functioning of the parts of a living being than it is to the kind of unity that is obtained by putting together the parts of a machine. "6 An even more surprising feature of the quantum potential was its implications for the nature of location. At the level of our everyday lives things have very specific locations, but Bohm's interpretation of quantum physics indicated that at the subquantum level, the level in which the quantum potential operated, location ceased to exist All points in space became equal to all other points in space, and it was meaningless to speak of anything as being separate from anything else. Physicists call this property "nonlocality. " The nonlocal aspect of the quantum potential enabled Bohm to explain the connection between twin particles without violating special relativity's ban against anything traveling faster than the speed of light. To illustrate how, he offers the following analogy: Imagine a fish swimming in an aquarium. Imagine also that you have never seen a fish or an aquarium before and your only knowledge about them comes from two television cameras, one directed at the aquarium's front and the other at its side. When you look at the two television monitors you might mistakenly assume that the fish on the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch you will eventually realize there is a relationship between the two fish. When one turns, the other makes a slightly different but corresponding turn. When one faces the front, the other faces the side, and so on. If you are unaware of the full scope of the situation, you might wrongly conclude that the fish are instantaneously communicating with one another, but this is not the case. No communication is taking place because at a deeper level of reality, the reality of the aquarium, the two fish are actually one and the same. This, says Bohm, is precisely what is going on between particles such as the two photons emitted when a positronium atom decays (see fig. 8).
Michael Talbot (The Holographic Universe)
According to folk belief that is reflected in the stories and poems, a being who is petrified man and he can revive. In fairy tales, the blind destructiveness of demonic beings can, through humanization psychological demons, transformed into affection and love of the water and freeing petrified beings. In the fairy tale " The Three Sisters " Mezei de-stone petrified people when the hero , which she liked it , obtain them free . In the second story , the hero finding fairy , be petrified to the knee , but since Fairy wish to marry him , she kissed him and freed . When entering a demonic time and space hero can be saved if it behaves in a manner that protects it from the effects of demonic forces . And the tales of fortune Council hero to not turn around and near the terrifying challenges that will find him in the demon area . These recommendations can be tracked ancient prohibited acts in magical behavior . In one short story Penina ( evil mother in law ) , an old man , with demonic qualities , sheds , first of two brothers and their sister who then asks them , iron Balot the place where it should be zero as chorus, which sings wood and green water . When the ball hits the ground resulting clamor and tumult of a thousand voices, but no one sees - the brothers turned , despite warnings that it should not , and was petrified . The old man has contradictory properties assistants and demons . Warning of an old man in a related one variant is more developed - the old man tells the hero to be the place where the ball falls to the reputation of stones and hear thousands of voices around him to cry Get him, go kill him, swang with his sword , stick go ! . The young man did not listen to warnings that reveals the danger : the body does not stones , during the site heroes - like you, and was petrified . The initiation rite in which the suffering of a binding part of the ritual of testing allows the understanding of the magical essence of the prohibition looking back . MAGICAL logic respectful direction of movement is particularly strong in relation to the conduct of the world of demons and the dead . From hero - boys are required to be deaf to the daunting threats of death and temporarily overcome evil by not allowing him to touch his terrible content . The temptation in the case of the two brothers shows failed , while the third attempt brothers usually releases the youngest brother or sister . In fairy tales elements of a rite of passage blended with elements of Remembrance lapot . Silence is one way of preventing the evil demon in a series of ritual acts , thoughts Penina Mezei . Violation of the prohibition of speech allows the communication of man with a demon , and abolishes protection from him . In fairy tales , this ritual obligations lost connection with specific rituals and turned into a motive of testing . The duration of the ban is extended in the spirit of poetic genre in years . Dvanadestorica brothers , to twelve for saving haunted girls , silent for almost seven years, but eleven does not take an oath and petrified ; twelfth brother died three times , defeat the dragon , throw an egg at a crystal mountain , and save the brothers ( Penina Mezei : 115 ) . Petrify in fairy tales is not necessarily caused by fear , or impatience uneducated hero . Self-sacrificing hero resolves accident of his friend's seemingly irrational moves, but he knows that he will be petrified if it is to warn them in advance , he avoids talking . As his friend persuaded him to explain his actions , he is petrified ( Penina Mezei : 129 ) . Petrified friends can save only the blood of a child , and his " borrower " Strikes sacrifice their own child and revives his rescuers . A child is a sacrificial object that provides its innocence and purity of the sacrificial gift of power that allows the return of the forces of life.
Penina Mezei (Penina Mezei West Bank Fairy Tales)
The goal of architectural design is to create an architecture with a set of architectural properties that form a superset of the system requirements. The relative importance of the various architectural properties depends on the nature of the intended system.
Investment In Real Estate Is A Clever Course Of Action For Many Entrepreneurs Several components must be considered by anybody who is planning an investment in real estate. For example, if commercial properties are desired, the buyer must recognize that they may be introduced certain situations that aren't generally seen with residential properties. Nonetheless, for the suitable particular person, and relating to those who plan fastidiously and obtain good recommendation, this investment will be extremely profitable. Individuals looking invest Melbourne property for industrial real estate can potentially experience they have a choice of choices. For instance, an individual will choose to invest in a retail outlet, and a lodge or restaurant. The client may well be interested in acquiring your rent payment advanced in so that get great money by means of the collection of rents from tenants. Office constructings can also be described as a smart choice, as tenants we will spring up fairly quickly. It's crucial, however, to purchase such properties in a bit that receives beneficiant traffic. Most commercial institutions fail if they can't attract a gradual stream of customers. Purchasing residential property can also be an choice when it comes to consumers who are looking to build their investment portfolio. For example, a person could resolve to accumulate a home that what we call a "handyman special." These normally signifies that the property wants some work, however could be obtain for just lesser price for this reason fact. Many individuals who buy such dwellings get the job done themselves, and due to the fact that the repairs needed are encountered, they market the home and get a profit. Investing in a new home or office building to feed the residential or commercial property can also be an option. Developers who have generous funds with which to exercise could choose to gather tract of land and write homes that can later be supplied for sale. Nonetheless, as pointed out, the situation needs to be chosen fastidiously, as well as unwise to build houses in unpopular areas. It is rarely in one's greatest interest to get your hands on first property he or she locates. Instead, another option thought should comparability shop attention several properties previous to making a final choice. This has been found to be the best way to make sure that the most suitable real estate is selected. Obtaining authorized recommendation earlier than acquiring any kind of property is often a good idea. Because of the fact that the title have to be searched and the buyer will need to have assurance that every one your fax regarding the transaction are brought up appropriately. Most people, investment in real estate is an acceptible endeavor, specially when a good broker is hired to help one plan and manage the companies transactions.
Russ Michael
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The invaders brought into Britain a principle common to all Germanic tribes, namely, the use of the money power to regulate all the legal relations of men. If there was any equality it was equality within each social grade. If there was liberty it was mainly liberty for the rich. If there were rights they were primarily the rights of property. There was no crime committed which could not be compounded by a money payment.
Winston S. Churchill (The Birth of Britain (A History of the English Speaking Peoples #1))
Among foragers, where property is shared, poverty tends to be a nonissue. In his classic book Stone Age Economics, anthropologist Marshall Sahlins explains that “the world’s most primitive people have few possessions, but they are not poor. Poverty is not a certain small amount of goods, nor is it just a relation between means and ends; above all it is a relation between people. Poverty is a social status. As such it is the invention of civilization.”20 Socrates made the same point 2,400 years ago: “He is richest who is content with least, for contentment is the wealth of nature.
Christopher Ryan (Sex at Dawn: How We Mate, Why We Stray, and What It Means for Modern Relationships)
instead of beginning with a ‘definitely determined entity’ which possess certain properties and which then enters into definite relations with other entities, where these relations are expressed as laws of nature, what we now begin with are the laws which express the relations in terms of which the ‘entities’ are constituted.
My mother’s side came to the United States from Germany and Switzerland in the 1770s. In 1785 one of my descendants went west to Indiana on horseback. He sold his horse for a down payment on some property and then walked back to get the rest of the family. Most of our ancestors — from both sides — moved to Pennsylvania from Europe. I also have an Amish relative that many Amish know about
Ora Jay Eash (Plain Faith: A True Story of Tragedy, Loss and Leaving the Amish)
The attraction between male and female is the basic principle of material existence. On the basis of this misconception which ties together the hearts of the male and female, one becomes attached to the body, home, property, children, relatives and wealth. In this way, one increases life’s illusions and thinks in terms of “I and mine.” (Śrīmad-Bhāgavatam 5.5.8).
Jayapataka Swami (Vaishnava Ke? What Kind of Devotee are you?)
There exists today a dangerous relationship between the extreme left and the extreme right, and between black rage and white fear. The confrontation tactics of the one evoke a reactionary response from the other. When the would-be revolutionaries of the new left manhandle professors, occupy buildings, and destroy property, the right wins new adherents. When sincere but misdirected young black people engage in violence in the name of justice, they are strengthening those very forces which in the past have inflicted violence and injustice upon the Negro community. Such acts of protest may be cathartic, may appear to be bold and militant; but let us be very clear--their primary effect is to bring about a political reaction. These acts have set loose a wave of panic in this country, and opportunistic right-wing demagogues understand the nature of that panic and are building their political futures upon it. These demagogues do not believe in meeting the black community's urgent needs for income and education. Indeed, social justice, by removing the cause of social unrest, would threaten the very base of fear upon which they stand. Their program is the billy club and their staunchest ally the police arm of the state. They believe in repression. The lessons of these recent developments should be clear. An assault upon our democratic institutions will not reform them but destroy them. Violence will lead to more violence, not to social justice. And the fundamental tragedy is that the absence of justice will provoke more people to engage in violent acts. We must find a way out of this vicious cycle.
Bayard Rustin (Down The Line)
What is a just society? For the purposes of this book, I propose the following imperfect definition. A just society is one that allows all of its members access to the widest possible range of fundamental goods. Fundamental goods include education, health, the right to vote, and more generally to participate as fully as possible in the various forms of social, cultural, economic, civic, and political life. A just society organizes socioeconomic relations, property rights, and the distribution of income and wealth in such a way as to allow its least advantaged members to enjoy the highest possible life conditions. A just society in no way requires absolute uniformity or equality. To the extent that income and wealth inequalities are the result of different aspirations and distinct life choices or permit improvement of the standard of living and expansion of the opportunities available to the disadvantaged, they may be considered just. But this must be demonstrated, not assumed, and this argument cannot be invoked to justify any degree of inequality whatsoever, as it too often is.
Thomas Piketty (Capital and Ideology)
It may be said very abstractly that in personality all persons are equal. But this is an empty tautological proposition, in logic identified with the law of mere identity or A = A. This is so because a person abstractly considered is not as yet separate from others, and has no distinguishing attribute. Equality is the abstract identity set up by the mere understanding. Upon this principle, mere impoverished reflecting thought, or, in other words, spirit in its middle ranges, is apt to fall, when before it there arises the relation of identity to difference. This equalit would be only the identity of abstract persons as such, and would exclude all reference to posession, which is the basis of inequality. Sometimes the demand is made for equality in the division of the soil of the earth, and even other kinds of wealth. The theory of a pious, friendly brotherhood of men who are to possess all goods in common, and to banish the principle of private ownership, easily presents itself to one who fails to understand the nature of freedom of spirit and nature of right, through mistaking their definite phases. Claims of a demand for equality in divisions of wealth are superficial, because the differences of wealth are due not only to the accidents of external nature but also to the infinite variety and difference of mental ability and character.
I awoke to the fraud that had been committed in socialism’s name, and felt an immediate obligation to do something about it. All those laws formulated by the British Labour Party, which set out to organize society for the greater good of everyone, by controlling, marginalizing or forbidding some natural human activity, took on another meaning for me. I was suddenly struck by the impertinence of a political party that sets out to confiscate whole industries from those who had created them, to abolish the grammar schools to which I owed my education, to force schools to amalgamate, to control relations in the workplace, to regulate hours of work, to compel workers to join a union, to ban hunting, to take property from a landlord and bestow it on his tenant, to compel businesses to sell themselves to the government at a dictated price, to police all our activities through quangos designed to check us for political correctness. And I saw that this desire to control society in the name of equality expresses exactly the contempt for human freedom that I encountered in Eastern Europe.
Roger Scruton (How to Be a Conservative)
Fascist regimes could not settle down into a comfortable enjoyment of power. The charismatic leader had made dramatic promises: to unify, purify, and energize his community; to save it from the flabbiness of bourgeois materialism, the confusion and corruption of democratic politics, and the contamination of alien people and cultures; to head off the threatened revolution of property with a revolution of values; to rescue the community from decadence and decline. He had offered sweeping solutions to these menaces: violence against enemies, both inside and out; the individual’s total immersion in the community; the purification of blood and culture; the galvanizing enterprises of rearmament and expansionist war. He had assured his people a “privileged relation with history.” Fascist regimes had to produce an impression of driving momentum—“permanent revolution”—in order to fulfill these promises. They could not survive without that headlong, inebriating rush forward. Without an ever-mounting spiral of ever more daring challenges, fascist regimes risked decaying into something resembling a tepid authoritarianism. With it, they drove toward a final paroxysm of self-destruction. Fascist or partly fascist regimes do not inevitably succeed in maintaining momentum. Several regimes sometimes considered fascist deliberately took the opposite tack of damping down excitement. They “normalized” themselves—and thereby became more authoritarian than fascist.
Robert O. Paxton (The Anatomy of Fascism)
REITs. Real Estate Investment Trusts, or REITs (pronounced “reets”), are companies that own and collect rent from commercial and residential properties.10 Bundled into real-estate mutual funds, REITs do a decent job of combating inflation. The best choice is Vanguard REIT Index Fund; other relatively low-cost choices include Cohen & Steers Realty Shares, Columbia Real Estate Equity Fund, and Fidelity Real Estate Investment Fund.11 While a REIT fund is unlikely to be a foolproof inflation-fighter, in the long run it should give you some defense against the erosion of purchasing power without hampering your overall returns. TIPS. Treasury Inflation-Protected Securities, or TIPS, are U.S. government bonds, first issued in 1997, that automatically go up in value when inflation rises. Because the full faith and credit of the United States
Benjamin Graham (The Intelligent Investor)
Now I am alone. O, what a rogue and peasant slave am I! (520) Is it not monstrous that this player here, But in a fiction, in a dream of passion, Could force his soul so to his own conceit That from her working all his visage wann'd, Tears in his eyes, distraction in's aspect, A broken voice, and his whole function suiting With forms to his conceit? and all for nothing! For Hecuba! What's Hecuba to him, or he to Hecuba, (530) That he should weep for her? What would he do, Had he the motive and the cue for passion That I have? He would drown the stage with tears And cleave the general ear with horrid speech, Make mad the guilty and appal the free, Confound the ignorant, and amaze indeed The very faculties of eyes and ears. Yet I, A dull and muddy-mettled rascal, peak, Like John-a-dreams, unpregnant of my cause, (540) And can say nothing; no, not for a king, Upon whose property and most dear life A damn'd defeat was made. Am I a coward? Who calls me villain? breaks my pate across? Plucks off my beard, and blows it in my face? Tweaks me by the nose? gives me the lie i' the throat, As deep as to the lungs? who does me this? Ha! 'Swounds, I should take it: for it cannot be But I am pigeon-liver'd and lack gall (550) To make oppression bitter, or ere this I should have fatted all the region kites With this slave's offal: bloody, bawdy villain! Remorseless, treacherous, lecherous, kindless villain! O, vengeance! Why, what an ass am I! This is most brave, That I, the son of a dear father murder'd, Prompted to my revenge by heaven and hell, Must, like a whore, unpack my heart with words, And fall a-cursing, like a very drab, (560) A scullion! Fie upon't! foh! About, my brain! I have heard That guilty creatures sitting at a play Have by the very cunning of the scene Been struck so to the soul that presently They have proclaim'd their malefactions; For murder, though it have no tongue, will speak With most miraculous organ. I'll have these players Play something like the murder of my father Before mine uncle: I'll observe his looks; (570) I'll tent him to the quick: if he but blench, I know my course. The spirit that I have seen May be the devil: and the devil hath power To assume a pleasing shape; yea, and perhaps Out of my weakness and my melancholy, As he is very potent with such spirits, Abuses me to damn me: I'll have grounds More relative than this: the play's the thing Wherein I'll catch the conscience of the king.
William Shakespeare (Hamlet)
It is important to come up with innovative approaches to incentivize COVID related innovation; the incentives offered by the IP system may not be enough
Dr. Kalyan C. Kankanala
During the Second World War, just when Chinese were finally being granted the right to apply for naturalization, Japanese were subjected to one of the most spectacular violations of civil rights in living memory. Soon after Japan attacked Pearl Harbor in 1941, Japanese Americans living in the continental United States were rounded up and sent to internment camps. Here they were kept behind barbed wire and guarded by soldiers. The property they left behind was either stolen or sold at a sharp loss. At the time of the evacuation, the Federal Reserve Bank estimated Japanese property losses at $400 million382—a figure that, today, would be many billions. This wholesale internment was far worse than anything done to blacks then or since. Many of the men, women, and children who were rounded up are still living today. If any group in America had wanted to give up, blame white society, and try to live off its victim status, the Japanese could have. Instead, when the war was over, they went back to what was left of their lives and started over. Twenty-five years after the war, they had long since caught up with white society and, as a group, had incomes 32 percent above the national average.383 Asian Americans have not tried to blame others for their troubles or shirk responsibility for their own success or failure. They have looked to their own resources to succeed. White America has clearly oppressed them in the past, just as it has blacks. Some people have argued that Asian immigrants have the advantage of starting out fresh when they get to America, whereas blacks must constantly drag the baggage of slavery and oppression behind them. This obviously does not apply to the descendants of Asians who came to America a century ago practically in bondage and who, in many cases, were treated as badly as blacks. If racism is such an obstacle to success in America, why have Asians overcome it while blacks have not?
Jared Taylor (Paved With Good Intentions: The Failure of Race Relations in Contemporary America)
Traditional liberalism is the view that such a society is possible only if the individual members have sovereignty over their own lives – which means being free both to grant and to withhold consent respecting whatever relations may be proposed to them. Individual sovereignty exists only where the state guarantees rights, such as the right to life, limb and property, so protecting citizens from invasion and coercion by others, including invasion and coercion by the state.
Roger Scruton (How to Be a Conservative)
The radical rhetoric of the early fascist movements led many observers, then and since, to suppose that once in power the fascist regimes would make sweeping and fundamental changes in the very bases of national life. In practice, although fascist regimes did indeed make some breathtaking changes, they left the distribution of property and the economic and social hierarchy largely intact (differing fundamentally from what the word revolution had usually meant since 1789). The reach of the fascist “revolution” was restricted by two factors. For one thing, even at their most radical, early fascist programs and rhetoric had never attacked wealth and capitalism as directly as a hasty reading might suggest. As for social hierarchy, fascism’s leadership principle effectively reinforced it, though fascists posed some threat to inherited position by advocating the replacement of the tired bourgeois elite by fascist “new men.” The handful of real fascist outsiders, however, went mostly into the parallel organizations. The scope of fascist change was further limited by the disappearance of many radicals during the period of taking root and coming to power. As fascist movements passed from protest and the harnessing of disparate resentments to the conquest of power, with its attendant alliances and compromises, their priorities changed, along with their functions. They became far less interested in assembling the discontented than in mobilizing and unifying national energies for national revival and aggrandizement. This obliged them to break many promises made to the socially and economically discontented during the first years of fascist recruitment. The Nazis in particular broke promises to the small peasants and artisans who had been the mainstay of their electoral following, and to favor urbanization and industrial production. Despite their frequent talk about “revolution,” fascists did not want a socioeconomic revolution. They wanted a “revolution of the soul,” and a revolution in the world power position of their people. They meant to unify and invigorate and empower their decadent nation—to reassert the prestige of Romanità or the German Volk or Hungarism or other group destiny. For that purpose they believed they needed armies, productive capacity, order, and property. Force their country’s traditional productive elements into subjection, perhaps; transform them, no doubt; but not abolish them. The fascists needed the muscle of these bastions of established power to express their people’s renewed unity and vitality at home and on the world stage. Fascists wanted to revolutionize their national institutions in the sense that they wanted to pervade them with energy, unity, and willpower, but they never dreamed of abolishing property or social hierarchy. The fascist mission of national aggrandizement and purification required the most fundamental changes in the nature of citizenship and in the relation of citizens to the state since the democratic revolutions of the eighteenth and nineteenth centuries. The first giant step was to subordinate the individual to the community. Whereas the liberal state rested on a compact among its citizens to protect individual rights and freedoms, the fascist state embodied the national destiny, in service to which all the members of the national group found their highest fulfillment. We have seen that both regimes found some distinguished nonfascist intellectuals ready to support this position. In fascist states, individual rights had no autonomous existence. The State of Law—the Rechtsstaat, the état de droit—vanished, along with the principles of due process by which citizens were guaranteed equitable treatment by courts and state agencies. A suspect acquitted in a German court of law could be rearrested by agents of the regime at the courthouse door and put in a concentration camp without any further legal procedure.
Robert O. Paxton (The Anatomy of Fascism)
Even if we do not know anything about the cosmos and how it runs, the fundamental questions about the meaning of our own lives stick in mind no matter whether the universe had and have whatsoever biological, chemical and physical properties. Faith in God or in religion is not concerned essentially with the steps and ‘how it is’ of and behind things. The things which we are able to explain through science relate to the physical phenomena. The existence of a being as a whole and with its physical parts and processes still begs the question 'why' and 'for what end'?
Salman Ahmed Shaikh (Reflections on the Origins in the Post COVID-19 World)
Karl Marx, observing this disruption in the middle decades of the nineteenth century, could not accept the English evolutionary explanation for the emergence of capitalism. He believed that coercion had been absolutely necessary in effecting this transformation. Marx traced that force to a new class of men who coalesced around their shared interest in production, particularly their need to organize laboring men and women in new work patterns. Separating poor people from the tools and farm plots that conferred independence, according to Marx, became paramount in the capitalists’ grand plan.6 He also stressed the accumulation of capital as a first step in moving away from traditional economic ways. I don’t agree. As Europe’s cathedrals indicate, there was sufficient money to produce great buildings and many other structures like roads, canals, windmills, irrigation systems, and wharves. The accumulation of cultural capital, especially the know-how and desire to innovate in productive ways, proved more decisive in capitalism’s history. And it could come from a duke who took the time to figure out how to exploit the coal on his property or a farmer who scaled back his leisure time in order to build fences against invasive animals. What factory work made much more obvious than the tenant farmer-landlord relationship was the fact that the owner of the factory profited from each worker’s labor. The sale of factory goods paid a meager wage to the laborers and handsome returns to the owners. Employers extracted the surplus value of labor, as Marx called it, and accumulated money for further ventures that would skim off more of the wealth that laborers created but didn’t get to keep. These relations of workers and employers to production created the class relations in capitalist society. The carriers of these novel practices, Marx said, were outsiders—men detached from the mores of their traditional societies—propelled forward by their narrow self-interest. With the cohesion of shared political goals, the capitalists challenged the established order and precipitated the class conflict that for Marx operated as the engine of change. Implicit in Marx’s argument is that the market worked to the exclusive advantage of capitalists. In the early twentieth century another astute philosopher, Max Weber, assessed the grand theories of Smith and Marx and found both of them wanting in one crucial feature: They gave attitudes to men and women that they couldn’t possibly have had before capitalist practices arrived. Weber asked how the values, habits, and modes of reasoning that were essential to progressive economic advance ever rooted themselves in the soil of premodern Europe characterized by other life rhythms and a moral vocabulary different in every respect. This inquiry had scarcely troubled English economists or historians before Weber because they operated on the assumption that human nature made men (little was said of women) natural bargainers and restless self-improvers, eager to be productive when productivity
Joyce Appleby (The Relentless Revolution: A History of Capitalism (Norton Paperback))
The heart of the objectivist tradition in philosophy comes directly out of the myth of objectivism: the world is made up of distinct objects, with inherent properties and fixed relations among them at any instant. We argue, on the basis of linguistic evidence (especially metaphor), that the objectivist philosophy fails to account for the way we understand our experience, our thoughts, and our language. An
George Lakoff (Metaphors We Live By)
The defining feature of Type r processing is its autonomy. Type r processes are termed autonomous because: r) their execution is rapid, 2) their execution is mandatory when the triggering stimuli are encountered, 3) they do not put a heavy load on central processing capacity (that is, they do not require conscious attention), 4) they are not dependent on input from high-level control systems, and 5) they can operate in parallel without interfering with each other or with Type 2 processing. Type i processing would include behavioral regulation by the emotions; the encapsulated modules for solving specific adaptive problems that have been posited by evolutionary psychologists; processes of implicit learning; and the automatic firing of overlearned associations 4 Type i processing, because of its computational ease, is a common processing default. Type i processes are sometimes termed the adaptive unconscious in order to emphasize that Type i processes accomplish a host of useful things-face recognition, proprioception, language ambiguity resolution, depth perception, etc. -all of which are beyond our awareness. Heuristic processing is a term often used for Type i processing-processing that is fast, automatic, and computationally inexpensive, and that does not engage in extensive analysis of all the possibilities. Type 2 processing contrasts with Type I processing on each of the critical properties that define the latter. Type 2 processing is relatively slow and computationally expensive-it is the focus of our awareness. Many Type 1 processes can operate at once in parallel, but only one Type 2 thought or a very few can be executing at once-Type 2 processing is thus serial processing. Type 2 processing is often language based and rule based. It is what psychologists call controlled processing, and it is the type of processing going on when we talk of things like "conscious problem solving.
Keith E. Stanovich (What Intelligence Tests Miss: The Psychology of Rational Thought)
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Businessman Company (Important Life Lessons to Teach Your Children)
There is close relation, says Havelock Ellis, between crimes against the person and the price of alcohol, between crimes against property and the price of wheat. He quotes Quetelet and Lacassagne, the former looking upon society as the preparer of crime, and the criminals as instruments that execute them. The latter find that "the social environment is the cultivation medium of criminality; that the criminal is the microbe, an element which only becomes important when it finds the medium which causes it to ferment; every society has the criminals it deserves."[4]
Emma Goldman (Anarchism and Other Essays)
Insofar as the general theory of relativity follows Mach's ideas, it can be seen as expressing the distribution of masses in terms of properties of space itself. It all boils down to geometry-to the web of shortest distance between points in space-time. Here, all that exists can be expressed in terms of geometry. It is the motions occurring under the influence of all the masses of the universe that make up the elements of the geometrical web. The identity and the location of those masses can be read off the curvature of space-that is, off a geometrical quantity. Seen in this way, the general theory of relativity is a model for other, nongeometrical theories where the fields are added to space, just as we might add colors to a blank canvas; this is the way we treat electric or magnetic fields. But let us recall that those latter field theories were more realistic insofar as they quantize the field. It is only through the quantum effects that our hypothetical empty space becomes the physical vacuum.
Henning Genz (Nothingness: The Science Of Empty Space)
Experiments with the COBE (Cosmic Background Explorer) satellite, which was launched in 1989, showed in 1990 with overwhelming precision what was already known from previous experiments-that the cosmic background radiation filling the universe has all the properties of blackbody radiation at absolute temperature 2.735 degrees, save some tiny deviations. It would be very surprising if Earth were at rest with respect to this radiation. The velocity of Earth relative to it was first measured in 1977 from an airplane by investigating the influence of the Doppler effect (fig. 57). The blackbody radiation as received by an observer who moves relative to it displays what is called a "dipolar asymmetry": The radiation coming from the direction in which the observer moves is shifted to higher frequencies, the radiation from the opposite direction to lower frequencies. This shift has the remarkable property that the radiation arriving from any direction has all the properties of a blackbody radiation; only the temperature is shifted-to higher values in front, to lower in the rear. By measuring this temperature difference of about .0035 Celsius, scientists have established that the solar system is moving toward the constellation Leo with a velocity of of approximately 250 miles per second relative to the background radiation. By properly adding velocities, it follows that the Milky Way itself moves at a speed of about 500 miles per second relative to the background radiation.
Henning Genz (Nothingness: The Science Of Empty Space)
In the process, we might remember that the ground state, the vacuum state of our world, doesn't display all the symmetries of the laws of nature either. Our relation to the universe is similar to that of the magnet-dwellers to their home, The difference is that the preferred direction of our world is not in the space of our geometric experience; rather, it is an abstract direction in the generalized space made up out of the properties of elementary particles. The fundamental laws of nature in the real world are completely symmetric with respect to rotations in geometrical space.
Henning Genz (Nothingness: The Science Of Empty Space)
When an important change takes place in science, in which a new theory takes the stagw, the incoming theory is generally an extension of the old theory which has the property of becoming more and more like the old theory in some limiting situation. In effect, it reveals that the old theory was an approximation (usually a very good one) to the new one that holds under a particular range of conditions. Thus, Einstein's special theory of relativity becomes Newton's theory of motion when speeds are far less than that of light, Einstein's general theory of relativity becomes Newton's theory of gravity when gravitational fields are weak and bodies move at speeds less than that of light. In recent years we have even begun to map out what the successor to Einstein's theory may look like. It appears that Einstein's theory of general relativity is a limiting, low-energy case of a far deeper and wider theory, which has been dubbed M theory.
John D. Barrow (The Book of Nothing: Vacuums, Voids, and the Latest Ideas about the Origins of the Universe)
With the advent of controlled-environment agriculture it had become nearly impossible for individual farm families to compete economically with the mass-production greenhouses, so in most of the United States it was relatively easy for a young couple to purchase an old farm property and cultivate the soil, not for cash crops, but simply to live independently.
Gerard K. O'Neill (2081)
Science and philosophy have for centuries been sustained by unquestioning faith in perception. Perception opens a window on to things. This means that it is directed, quasi-teleologically, towards a *truth in itself* in which the reason underlying all appearances is to be found. The tacit thesis of perception is that at every instant experience can be co-ordinated with that of the previous instant and that of the following, and my perspective with that of other consciousnesses—that all contradictions can be removed, that monadic and intersubjective experience is one unbroken text—that what is now indeterminate for me could become determinate for a more complete knowledge, which is as it were realized in advance in the thing, or rather which is the thing itself. Science has first been merely the sequel or amplification of the process which constitutes perceived things. Just as the thing is the invariant of all sensory fields and of all individual perceptual fields, so the scientific concept is the means of fixing and objectifying phenomena. Science defined a theoretical state of bodies not subject to the action of any force, and *ipso facto* defined force, reconstituting with the aid of these ideal components the processes actually observed. It established statistically the chemical properties of pure bodies, deducing from these those of empirical bodies, and seeming thus to hold the plan of creation or in any case to have found a reason immanent in the world. The notion of geometrical space, indifferent to its contents, that of pure movement which does not by itself affect the properties of the object, provided phenomena with a setting of inert existence in which each event could be related to physical conditions responsible for the changes occurring, and therefore contributed to this freezing of being which appeared to be the task of physics. In thus developing the concept of the thing, scientific knowledge was not aware that it was working on a presupposition. Precisely because perception, in its vital implications and prior to any theoretical thought, is presented as perception of a being, it was not considered necessary for reflection to undertake a genealogy of being, and it was therefore confined to seeking the conditions which make being possible. Even if one took account of the transformations of determinant consciousness, even if it were conceded that the constitution of the object is never completed, there was nothing to add to what science said of it; the natural object remained an ideal unity for us and, in the famous words of Lachelier, a network of general properties. It was no use denying any ontological value to the principles of science and leaving them with only a methodical value, for this reservation made no essential change as far as philosophy was concerned, since the sole conceivable being remained defined by scientific method. The living body, under these circumstances, could not escape the determinations which alone made the object into an object and without which it would have had no place in the system of experience. The value predicates which the reflecting judgment confers upon it had to be sustained, in being, by a foundation of physico-chemical properties. In ordinary experience we find a fittingness and a meaningful relationship between the gesture, the smile and the tone of a speaker. But this reciprocal relationship of expression which presents the human body as the outward manifestation of a certain manner of being-in-the-world, had, for mechanistic physiology, to be resolved into a series of causal relations.” —from_Phenomenology of Perception_. Translated by Colin Smith, pp. 62-64 —Artwork by Cristian Boian
Maurice Merleau-Ponty
The selfish misconception that induces you to transform into eternal laws of nature and of reason, the social forms springing from your present mode of production and form of property—historical relations that rise and disappear in the progress of production—the misconception you share with every ruling class that has preceded you. What you see clearly in the case of ancient property, what you admit in the case of feudal property, you are of course forbidden to admit in the case of your own bourgeois form of property.
Karl Marx (The Communist Manifesto)
For example, measles virus is most closely related to the virus causing rinderpest. That nasty epidemic disease affects cattle and many wild cud-chewing mammals, but not humans. Measles in turn doesn’t afflict cattle. The close similarity of the measles virus to the rinderpest virus suggests that the latter transferred from cattle to humans and then evolved into the measles virus by changing its properties to adapt to us. That transfer is not at all surprising, considering that many peasant farmers live and sleep close to cows and their feces, urine, breath, sores, and blood. Our intimacy with cattle has been going on for the 9,000 years since we domesticated them—ample time for the rinderpest virus to discover us nearby. As
Jared Diamond (Guns, Germs, and Steel: The Fates of Human Societies)
people. The great debate between capitalism and socialism, the debate that so many (Francis Fukuyama, Robert L. Heilbroner, and others) had declared finally resolved in capitalism’s favor by the 1990s, turns out to have been a debate between private and state capitalism. Within actually existing socialist states there have been greater and lesser movements back toward private capitalism over the last half-century. Many social reforms achieved as part of the movements toward socialism after 1917 proved temporary and subject to erosion or reversal. Especially after the 1980s, socialized property in the means of production reverted to private property. Planning apparatuses gave way to market mechanisms of distribution. Relatively more economic and social equality returned to greater inequality. To the millions who struggled for socialism and communism over the last 150 years, who believed them to be embodiments of a more egalitarian and democratic social order, the last several decades of movement back toward private capitalism have been deeply
Richard D. Wolff (Democracy at Work: A Cure for Capitalism)
The theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer. They merely express, in general terms, actual relations springing from an existing class struggle, from a historical movement going on under our very eyes. The abolition of existing property relations is not at all a distinctive feature of Communism. All property relations in the past have continually been subject to historical change, consequent upon the change in historical conditions.
Karl Marx (The Communist Manifesto)
Finally, in times when the class struggle nears the decisive hour, the process of dissolution going on within the ruling class, in fact within the whole range of old society, assumes such a violent, glaring character, that a small section of the ruling class cuts itself adrift, and joins the revolutionary class, the class that holds the future in its hands. Just as, therefore, at an earlier period, a section of the nobility went over to the bourgeoisie, so now a portion of the bourgeoisie goes over to the proletariat, and in particular, a portion of the bourgeois ideologists, who have raised themselves to the level of comprehending theoretically the historical movement as a whole. Of all the classes that stand face to face with the bourgeoisie to-day, the proletariat alone is a really revolutionary class. The other classes decay and finally disappear in the face of modern industry; the proletariat is its special and essential product. The lower middle class, the small manufacturer, the shopkeeper, the artisan, the peasant, all these fight against the bourgeoisie to save from extinction their existence as fractions of the middle class. They are therefore not revolutionary, but conservative. Nay, more, they are reactionary, for they try to roll back the wheel of history. If by chance they are revolutionary, they are so only in view of their impending transfer into the proletariat; they thus defend not their present, but their future interests, they desert their own standpoint to place themselves at that of the proletariat. The "dangerous class," the social scum, that passively rotting class thrown off by the lowest layers of old society, may, here and there, be swept into the movement by a proletarian revolution; its conditions of life, however, prepare it far more for the part of a bribed tool of reactionary intrigue. In the conditions of the proletariat, those of old society at large are already virtually swamped. The proletarian is without property; his relation to his wife and children has no longer anything in common with the bourgeois family relations; modern industrial labor, modern subjection to capital, the same in England as in France, in America as in Germany, has stripped him of every trace of national character. Law, morality, religion, are to him so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests.
Karl Marx (The Communist Manifesto)
Society is neither an organism nor a machine; it is-like organisms and machines-a system. It is composed of components that are related in such a way that the whole is greater than, and essentially different from, the sum of the parts. This is so because relations between the parts are maintained by mechanisms of communication and control that depend on the flow of information, on "feedback," for effective operation. Cybernetic theory informs social analysis in a variety of ways: by focusing attention on system properties such as entropy and redundancy and on the values that function as operating rules; by emphasizing the extent to which the meaning and function of any part of the system is determined by context; and so on. Above all else, it reminds us that it is the context-a set of relationships, rather than any single component in isolation-that evolves.18 The focus of this book is on the evolving context of ideas in twentieth-century Vietnam. Vietnamese Society as a System of Yin and Yang In traditional Vietnamese culture we can find, in every domain of society, two different sets of operating principles, or values. These two sets can be used as the basis for a model of society and culture. One set can be seen as yang in nature; the other, as yin. Yang is defined by a tendency toward male dominance, high redundancy, low entropy, complex and rigid hierarchy, competition, and strict orthodoxy focused on rules for behavior based on social roles. Yin is defined by a tendency toward greater egalitarianism and flexibility, more female participation, mechanisms to dampen competition and conflict, high entropy, low redundancy, and more emphasis on feeling, empathy, and spontaneity. Much of traditional Vietnamese culture, social organization, and behavior expressed the balanced opposition between yin and yang as interlocking sets of ideas (including values, conceptual categories, operating rules, etc.). At a high level of abstraction, a great deal of persistence may be detected in the
Neil L. Jamieson (Understanding Vietnam)
Feelings of suspicion—sometimes rising to the level of paranoia—can be a symptom of many types of mental illness, including Alzheimer’s disease. Alzheimer’s patients may accuse their romantic partners of cheating on them or their caretakers of stealing property or trying to harm or even kill them. While neuroscientists don’t really understand the networks or parts of the brain related to paranoia, in some cases this condition is attributed to temporal lobe damage.
Barbara K. Lipska (The Neuroscientist Who Lost Her Mind: My Tale of Madness and Recovery)
Overview You can apply for a Tier one (Investor) visa if: you want to invest 2,000,000 or much more in the United kingdom you're from outdoors the European Economic Area (EEA) and Switzerland you meet the other eligibility needs You should have access to at least two,000,000 in investment funds to apply. How extended it will get The earliest you can apply is three months prior to you travel. Example You can apply from sixteen March if you prepare to travel on 15 June. You ought to get a selection on your visa inside three weeks. Check the guide processing times to locate out how lengthy acquiring a visa may well consider in your nation. Fees You should spend 1,623 to apply for a Tier 1 (Investor) visa. The charge is the exact same if you're extending or switching visas, or if you're applying as a relatives member. Healthcare surcharge You'll also have to pay out the healthcare surcharge as aspect of your application. Examine how significantly you'll have to pay in advance of you apply. Get a more rapidly choice on your application If you're applying to lengthen or switch in the Uk you can pay out an additional 477 for the priority services to get a determination inside 10 doing work days. How prolonged you can keep You can come to the Uk with a Tier 1 (Investor) visa for an optimum of 3 many years and four months. You can apply to extend this visa for one more two years. What you can and can't do You can: invest 2,000,000 or more in Uk government bonds, share capital or loan capital in active and trading United kingdom registered corporations work or review apply to settle after 2 many years if you invest 10 million apply to settle immediately after three years if you invest five million You cannot: invest in companies largely engaged in house investment, property management or home improvement work as a qualified sportsperson or sports coach get public money You also can't perform as a medical professional or dentist in teaching unless one of the following applies: you have a key degree at bachelors level or above in medication or dentistry from an United kingdom institution that holds a Tier 4 sponsor licence or is an Uk recognised or listed entire body you worked as a medical professional or dentist in instruction the final time you were in the Uk neither of people circumstances had been part of the terms and conditions on an earlier visa UK IMMIGRATION LAWYER SAN FRANCISCO
The racial categorization of Blackness shares its natality with mining the New World, as does the material impetus for colonialism in the first instance. This means that the idea of Blackness and the displacement and eradication of indigenous peoples get caught and defined in the ontological wake of geology. The human and its subcategory, the inhuman, are historically relational to a discourse of settler-colonial rights and the material practices of extraction, which is to say that the categorization of matter is a spatial execution, of place, land, and person cut from relation through geographic displacement (and relocation through forced settlement and transatlantic slavery). That is, racialization belongs to a material categorization of the division of matter (corporeal and mineralogical) into active and inert. Extractable matter must be both passive (awaiting extraction and possessing of properties) and able to be activated through the mastery of white men.
Kathryn Yusoff (A Billion Black Anthropocenes or None (Forerunners: Ideas First))
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Coimbatore Builders
Bill Gates, like other legendary figures in the information technology industry (such as Paul Allen, Steve Ballmer, Steve Jobs, Larry Page, Sergey Brin, and Jeff Bezos), had immense talent and ambition. But he ultimately responded to incentives. The schooling system in the United States enabled Gates and others like him to acquire a unique set of skills to complement their talents. The economic institutions in the United States enabled these men to start companies with ease, without facing insurmountable barriers. Those institutions also made the financing of their projects feasible. The U.S. labor markets enabled them to hire qualified personnel, and the relatively competitive market environment enabled them to expand their companies and market their products. These entrepreneurs were confident from the beginning that their dream projects could be implemented: they trusted the institutions and the rule of law that these generated and they did not worry about the security of their property rights. Finally, the political institutions ensured stability and continuity. For one thing, they made sure that there was no risk of a dictator taking power and changing the rules of the game, expropriating their wealth, imprisoning them, or threatening their lives and livelihoods. They also made sure that no particular interest in society could warp the government in an economically disastrous direction, because political power was both limited and distributed sufficiently broadly that a set of economic institutions that created the incentives for prosperity could
Daron Acemoğlu (Why Nations Fail: The Origins of Power, Prosperity, and Poverty)
The more effective policy for a society is to find ways of persuading its thieves to abandon their role as competitors for property for the sake of becoming audience to the theater of wealth. It is for this reason that societies fall back on the skill of those poietai who can theatricalize the property relations, and indeed, all the inner structures of each society.
James P. Carse
Pitch is closely related to frequency, but the two are not the same thing. Pitch is mostly used in the comparative framework of sounds or tones that make up a musical scale. So while frequency is a physical property of sound—it’s a measurement of the number of cycles
Bernie Krause (Sounds from The Great Animal Orchestra (Enhanced): Air)
No deceased person is forgotten from the heart (of his relatives that survive him) till after twelve months, for it is said (Ps. xxxi. 12), "I am forgotten as a dead man out of mind; I am like a lost vessel" (which, as Rashi explains, is like all lost property, not thought of as lost for twelve months, for not till then is proclamation for it given up).
Maurice H. Harris (Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala)
violations of regression assumptions, and strategies for examining and remedying such assumptions. Then we extend the preceding discussion and will be able to conclude whether the above results are valid. Again, this model is not the only model that can be constructed but rather is one among a family of plausible models. Indeed, from a theoretical perspective, other variables might have been included, too. From an empirical perspective, perhaps other variables might explain more variance. Model specification is a judicious effort, requiring a balance between theoretical and statistical integrity. Statistical software programs can also automatically select independent variables based on their statistical significance, hence, adding to R-square.2 However, models with high R-square values are not necessarily better; theoretical reasons must exist for selecting independent variables, explaining why and how they might be related to the dependent variable. Knowing which variables are related empirically to the dependent variable can help narrow the selection, but such knowledge should not wholly determine it. We now turn to a discussion of the other statistics shown in Table 15.1. Getting Started Find examples of multiple regression in the research literature. Figure 15.1 Dependent Variable: Productivity FURTHER STATISTICS Goodness of Fit for Multiple Regression The model R-square in Table 15.1 is greatly increased over that shown in Table 14.1: R-square has gone from 0.074 in the simple regression model to 0.274. However, R-square has the undesirable mathematical property of increasing with the number of independent variables in the model. R-square increases regardless of whether an additional independent variable adds further explanation of the dependent variable. The adjusted R-square (or ) controls for the number of independent variables. is always equal to or less than R2. The above increase in explanation of the dependent variable is due to variables identified as statistically significant in Table 15.1. Key Point R-square is the variation in the dependent variable that is explained by all the independent variables. Adjusted R-square is often used to evaluate model explanation (or fit). Analogous with simple regression, values of below 0.20 are considered to suggest weak model fit, those between 0.20 and 0.40 indicate moderate fit, those above 0.40 indicate strong fit, and those above 0.65 indicate very strong model fit. Analysts should remember that choices of model specification are driven foremost by theory, not statistical model fit; strong model fit is desirable only when the variables, and their relationships, are meaningful in some real-life sense. Adjusted R-square can assist in the variable selection process. Low values of adjusted R-square prompt analysts to ask whether they inadvertently excluded important variables from their models; if included, these variables might affect the statistical significance of those already in a model.3 Adjusted R-square also helps analysts to choose among alternative variable specifications (for example, different measures of student isolation), when such choices are no longer meaningfully informed by theory. Empirical issues of model fit then usefully guide the selection process further. Researchers typically report adjusted R-square with their
Evan M. Berman (Essential Statistics for Public Managers and Policy Analysts)
It would seem that to depart from the real world by concentrating on just a few abstract properties of physical objects, such as the straightness of some physical lengths, would rob mathematics of effectiveness. Yet part of the secret of mathematical power lies in its use of abstract concepts. By this means we free our minds from burdensome and irrelevant detail and are thereby able to accomplish more. For example, if one should study fruits and attempt to encompass in one theory color, shape, structure, nature of skin, relative hardness, nature of pulp, and other properties he might get nowhere because he had tackled too big a problem.
Morris Kline (Mathematics and the Physical World (Dover Books on Mathematics))
Arguably, the essential genius of the American political tradition consists of this complex choreography: accommodating the passions and interests opened up by the protocols of democracy without disturbing the underlying equanimity of capital accumulation and rule by propertied elites. It is a balancing act made even more complicated by the heightened fluidity of the American experience of class hierarchy, perhaps best captured by that old but still cogent observation about “shirtsleeves to shirtsleeves in three generations.” Nonetheless, rarely if ever in the past has the plutocrat so rooted himself in plebeian culture, erasing all that remained of the habits of deference once expected to inform relations between rulers and the ruled. Nor did he before now build bridges to the lower orders by pointing out precisely what separates them—namely, his unapproachable wealth—using it as a credential of his all-Americanism. Nor have such alliances, when they existed, lasted nearly as long. Nor have so many businessmen assumed second careers as elected officials without any prior experience; on the contrary, many have pointed to their lack of personal political experience as their chief virtue. That, plus offering their long years spent running companies as proving their unique aptitude to govern.
Steve Fraser (The Age of Acquiescence: The Life and Death of American Resistance to Organized Wealth and Power)
Life Span of Common Appliances Consider the relative life span of appliances when making the decision whether to repair or replace them. Appliance Average Life Exhaust Fan 10 years Compactors 6 years Dishwashers 9 years Disposal 12 years Dryers, Electric 13 years Dryers, Gas 13 years Freezers 11 years Microwave 9 years Ranges, Electric 13 years Ranges, Gas 15 years Range Hoods 14 years Refrigerators 13 years Washers 10 years
Michael Boyer (Every Landlord's Guide to Managing Property: Best Practices, From Move-In to Move-Out)
If charge were conserved because it was a real particle which moved around it would have a very special property. The total amount of charge in a box might stay the same in two ways. It may be that the charge moves from one place to another within the box. But another possibility is that the charge in one place disappears, and simultaneously charge arises in another place, instantaneously related, and in such a manner that the total charge is never changing. This
Richard P. Feynman (The Character of Physical Law (Penguin Press Science))
larger deduction if you deduct the expenses. However, this creates a lot more records because you will need receipts for all car-related expenses, including gas and maintenance.
Kevin Amolsch (45-Day Investor: How to buy an investment property with nothing down in 45 days or less)
She is distinguished from a courtisane only in that she does not offer her body for money by the hour like a commodity, but sells it into slavery for once and all. Fourier's words hold good with respect to all conventional marriages: "As in grammar two negatives make one affirmative, so in matrimonial ethics, two prostitutions are considered as one virtue." Sexual love in man's relation to woman becomes and can become the rule among the oppressed classes alone, among the proletarians of our day—no matter whether this relation is officially sanctioned or not. Here
Friedrich Engels (The Origin of the Family, Private Property and the State)
The foregoing remarks illustrate the fact that the 'tilting' of light cones, i.e. the distortion of causality, due to gravity, is not only a subtle phenomenon, but a real phenomenon, and it cannot be explained away by a residual or 'emergent' property that arises when conglomerations of matter get large enough. Gravity has its own unique character among physical processes, not directly discernible at the level of the forces that are important for fundamental particles, but nevertheless it is there all the time. Nothing in known physics other than gravity can tilt the light cones, so gravity is something that is simply different from all other known forces and physical influences, in this very basic respect. According to classical general relativity theory, there must indeed be an absolutely minute amount of light-cone tilting resulting from the material in the tiniest speck of dust. Even individual electrons must tilt the light cones. But the amount of tilting in such objects is far too ridiculously tiny to have any directly noticeable effect whatsoever.
Roger Penrose (Shadows of the Mind: A Search for the Missing Science of Consciousness)
Inѕurаnсе іѕ a type оf ѕсhеmе. It is an agreement among thе іnѕurаnсе business enterprise and the person whо wаntѕ іnѕurаnсе соvеr. It wіll hеlр уоu tо argue against unexpected асtіvіtіеѕ lіke ассіdеntѕ, Student loan, hеаlth, Personal Loan, buѕіnеѕѕ еtс. After such events, уоu саn сlаіm the іnѕurаnсе аnd gеt coverage. Соmраnіеѕ thаt presents many such іnѕurаnсеѕ. Thеу ѕuрроrt small buѕіnеѕѕ оwnеrѕ tо еxраnd аnd ѕеt up thеіr buѕіnеѕѕ via рrоvіdіng rеlіаblе аnd flеxіblе іnѕurаnсе rules. Allіеd Insurance offers private insurance оn health, auto, рrореrtу and buѕіnеѕѕ. Thіѕ Allied insurance will рrоtесt thе ассіdеntѕ, lоѕѕ іn buѕіnеѕѕ and nаturаl dіѕаѕtеrѕ, саrѕ еxtеndѕ tо thеft. It іnсludеѕ аll thе property bеlоngіng tо thе соmраnу. Allіеd іnѕurаnсе аlѕо оffеrѕ соvеrаgе fоr еvеntѕ lіkе frаud, accidents and rоbbеrу, etc. 1.Stау оn уоur Pаrеntѕ Pоlісy. Tаlk to уоur раrеntѕ аbоut together with уоur саr their coverage. This could ѕаvе уоu mоrе percentage.Multірlе аutоmоbіlеѕ іѕ a ѕіmрlе wау tо ѕаvе аnd this іnсludеѕ ѕtudеntѕ dwelling on a tіght price range. 2. Sеvеrаl Discounts. There іѕ an instantaneous hyperlink between реорlе who аrе disciplined and rеѕроnѕіblе асаdеmісаllу and lоwеr vеhісlе сrаѕhеѕ. Cаr іnѕurаnсе rates аrе bаѕеd оn thе perceived danger related to a drіvеr, bаѕеd on a person's рrоfіlе. Aftеr уоu finishes ѕсhооl, уоu саn соntіnuе tо gеt thеѕе discounted pricing for uр to 12 months. 3. Tаkе a Cеrtіfіеd Safe Driver. A grеаt manner for ѕtudеntѕ to each lеаrn approximately secure drіvіng and lоwеr thеіr rаtеѕ is bу taking a driver ѕаfеtу class. Uѕuаllу, thе classes аrе hеld bу rеtіrеd highway раtrоl роlісе оffісеrѕ whо wіll share their аmаzіng tірѕ on hоw to ѕtау ѕаfе оn the rоаd. You wіll lеаrn the way to pressure саrеfullу іn rаіnу climate, ѕnоw аnd whаt tо dо to keep away from accidents tо call some lеѕѕоnѕ. Aftеr you соmрlеtе a сеrtіfіеd сlаѕѕ, call уоur рrоvіdеr and аѕok fоr thіѕ dіѕсоunt. Many соmраnіеѕ wіll gіvе аn аutоmаtіс рrісе rеduсtіоn. 4. Purchase an automobile thаt іѕ inexpensive tо Inѕurе. Thе vehicle thаt уоu buу іѕ one оf thе bіggеѕt things that will dеtеrmіnе уоur vehicle іnѕurаnсе соѕtѕ. in case you аrе a уоung student оn a fixed іnсоmе оr have nо process, it most effective make sense tо gеt a саr this is сhеар tо insure. if you dоn't drіvе tоо an awful lot аnd аrе саrеful оn thе avenue, іt would possibly bе ѕmаrt tо gеt a сhеар lіаbіlіtу handiest роlісу. 5. Cоnѕіdеr a Rеѕіdеnt scholar Dіѕcоunt. Mоѕt реорlе hаvе nеvеr hеаrd оf a resident scholar іnѕurаnсе dіѕсоunt. In a nutshell, those college students whо go away fоr соllеgе іn a dіffеrеnt ѕtаtе or town саn get a bіg discount on rаtеѕ. Thе huge thіng to соnѕіdеr, but, is ѕtudеntѕ саnnоt drіvе while college is іn consultation. Thеу wіll bе rеѕtrісtеd to big еvеntѕ, ѕuсh аѕ thе Chrіѕtmаѕ vacation оr summer vасаtіоn. Studеntѕ who wаnt to the tаokayе advantage of thіѕ рrоgrаm nееd tо fіrѕt соntасt their іnѕurеr tо make ѕurе it is аvаіlаblе аnd then offer thе рrореr dосumеntаtіоn, which іѕ a certified сору оf аdmіѕѕіоn tо thе school оr unіvеrѕіtу thеу аrе еnrоllеd іn.
Fayaz Shah (How to be happy all the time: Enrich your life and achieve your ambition)
It is not surprising that efforts to keep gay, lesbian, and bisexual people in their place arise in the wedding context. Sexual orientation is a relational property; it’s about the sex or gender of the people with whom you have relationships or desire to have relationships. It manifests itself in the context of those relationships, and unless it manifests itself, would-be discriminators can’t target it.
John Corvino (Debating Religious Liberty and Discrimination)
So what is transgressive in the practice of this secret Tantra is the gesture not to elide the difference that women present. What does this mean? That women represent not merely objects, property, or the possibility of sexual gratification, but an opening point to the possibility of difference as the subjectivity of the other. . .Rather, a recognition of the difference women present offers the possibility of a choice not to objectify women. This recognition recodes gendered relations inscribing woman discursively in the place of the subject.
Loriliai Biernacki (Renowned Goddess of Desire: Women, Sex, and Speech in Tantra)
How can we share the gifts of nature? By sharing the monetary value that human beings assign to nature. The fundamental thing we need to abolish is the mechanism by which people unfairly profit from land. The solution is simple: Property owners merely need to pay the communities from which they receive benefits through their exclusive use of land the exact market value of the benefits they receive. When land users pay significant proportions of the rental value of land to their local communities, they rightfully reimburse their communities. These can be called Community Land Contributions. Unlike, land value taxes, CLCs relate to the rental value (which subsumes all natural and social benefits) not land price. Also, a tax implies land users are being taxed on their land values while CLCs emphasize that land is a community good.
Martin Adams (Land: A New Paradigm for a Thriving World)
Rather, objectivity is a matter of accountability to marks on bodies. Objectivity is based not on an inherent ontological separability, a relation of absolute exteriority, as Einstein would have it, but on an intra-actively enacted agential separability, a relation of exteriority within phenomena. The reproducibility and unambiguous communication of laboratory results are possible because the agential cut enacts determinate boundaries, properties, and meanings, as well as a causal structure in the marking of the “measuring agencies” (“effect”) by the “measured object” (“cause”) within the phenomenon.
Karen Barad (Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning
Who were these solons rhapsodized by Benjamin Franklin as “the most august and respectable assembly he was ever in in his life”?44 The fifty-five delegates representing twelve states—the renegade Rhode Island boycotted the convention—scarcely constituted a cross section of America. They were white, educated males and mostly affluent property owners. A majority were lawyers and hence sensitive to precedent. Princeton graduates (nine) trumped Yale (four) and Harvard (three) by a goodly margin. They averaged forty-two years of age, meaning that Hamilton, thirty-two, and Madison, thirty-six, were relatively young. As a foreign-born delegate, Hamilton wasn’t alone,
Ron Chernow (Alexander Hamilton)
Ten Principles of Jurisprudence Rights originate where existence originates. That which determines existence determines rights. Since it has no further context of existence in the phenomenal order, the universe is self-referent in its being and self-normative in its activities. It is also the primary referent in the being and the activities of all derivative modes of being. The universe is composed of subjects to be communed with, not objects to be used. As a subject, each component of the universe is capable of having rights. The natural world on the planet Earth gets its rights from the same source that humans get their rights: from the universe that brought them into being. Every component of the Earth community has three rights: the right to be, the right to habitat, and the right to fulfil its role in the ever-renewing processes of the Earth community. All rights are role-specific or species-specific, and limited. Rivers have river rights. Birds have bird rights. Insects have insect rights. Humans have human rights. Difference in rights is qualitative, not quantitative. The rights of an insect would be of no value to a tree or a fish. Human rights do not cancel out the rights of other modes of being to exist in their natural state. Human property rights are not absolute. Property rights are simply a special relationship between a particular human ‘owner’ and a particular piece of ‘property,’ so that both might fulfil their roles in the great community of existence. Since species exist only in the form of individuals, rights refer to individuals, not simply in a general way to species. These rights as presented here are based on the intrinsic relations that the various components of Earth have to each other. The planet Earth is a single community bound together with interdependent relationships. No living being nourishes itself. Each component of the Earth community is immediately or mediately dependent on every other member of the community for the nourishment and assistance it needs for its own survival. This mutual nourishment, which includes the predator-prey relationship, is integral with the role that each component of the Earth has within the comprehensive community of existence. In a special manner, humans have not only a need for but also a right of access to the natural world to provide for the physical needs of humans and the wonder needed by human intelligence, the beauty needed by human imagination, and the intimacy needed by human emotions for personal fulfilment.33
Peter Burdon (Exploring Wild Law)
The speed of an object is not a property of the object alone: it is a property of the object in relation to another object. The speed of a child on a moving train has a value relative to the train (a few steps per second) and a different value relative to the ground (a hundred kilometers per hour). If his mother tells the child to 'Keep still!', she does not mean that they have to throw themselves out of the window to stop in relation to the ground. She means that the child should stop with regard to the train.
Carlo Rovelli (L'ordine del tempo)
Will you want an estimate of all the livestock, my lord?” “Naturally.” “Not my horse.” A new voice entered the conversation. All four men looked to the doorway, where Kathleen stood as straight and rigid as a blade. She stared at Devon with open loathing. “The Arabian belongs to me.” Everyone rose to his feet except for Devon, who remained seated at the desk. “Do you ever enter a room the ordinary way?” he asked curtly, “or is it your usual habit to slink past the threshold and pop up like a jack-in-the-box?” “I only want to make it clear that while you’re tallying the spoils, you will remove my horse from the list.” “Lady Trenear,” Mr. Fogg interceded, “I regret to say that on your wedding day, you relinquished all rights to your movable property.” Kathleen’s eyes narrowed. “I’m entitled to keep my jointure and all the possessions I brought to the marriage.” “Your jointure,” Totthill agreed, “but not your possessions. I assure you that no court in England will regard a married woman as a separate legal being. The horse was your husband’s, and now it belongs to Lord Trenear.” Kathleen’s face went skull-white, and then red. “Lord Trenear is stripping the estate like a jackal with a rotting carcass. Why must he be given a horse that my father gave to me?” Infuriated that Kathleen would show him so little deference in front of the others, Devon stood from the desk and approached her in a few strides. To her credit, she didn’t cower, even though he was twice her size. “Devil take you,” he snapped, “none of this is my fault.” “Of course it is. You’ll seize on any excuse to sell Eversby Priory because you don’t want to take on a challenge.” “It’s only a challenge when there’s some small hope of success. This is a debacle. The list of creditors is longer than my bloody arm, the coffers are empty, and the annual yields have been cut in half.” “I don’t believe you. You’re planning to sell the estate to settle personal debts that have nothing to do with Eversby Priory.” Devon’s hands knotted with the urge to destroy something. His rising bloodlust would only be satisfied with the sound of shattering objects. He had never faced a situation like this, and there was no one to give him trustworthy advice, no kindly aristocratic relation, no knowledgeable friends in the peerage. And this woman could only accuse and insult him.
Lisa Kleypas (Cold-Hearted Rake (The Ravenels, #1))
So why in the world was the universe accelerating? Today astrophysicists are still in the dark about how to answer that very pressing question. But they have agreed on a name for whatever material agent is behind the acceleration. They are calling it dark energy. Some astrophysicists suggest that dark energy is a property of space-time itself, that ironically Einstein’s infamous fudge factor is needed after all because it represents a repulsive force, just the thing to cause the acceleration. Others speculate that dark energy is a new twist on the old, discredited ether; an omnipresent, repulsive material many are calling the quintessence. Others still are betting that dark energy is related somehow to the quantum vacuum, whose own weirdness makes black holes seem as ordinary as watermelons. (For more on this idea, see chapter 6.) All told, astronomers have concluded that dark energy comprises some 68 percent of the total universe and dark matter, about 27 percent. That means only 5 percent of the entire universe is visible to us!8 That astonishing revelation bears emphasizing. Everything we call scientific knowledge is based on but a pittance of what there is to know about our world. Ninety-five percent of it is hidden from us. In light of this latest bombshell, do we stand a chance of ever really understanding gravity? Astronomers are hard at work believing they can. But they must labor with the unsettling awareness that our science is 95 percent in the dark about the universe it seeks and claims to understand; about what is real or not, what is possible or not — even about a prosaic force that exists literally right under our noses.
Michael Guillén (Amazing Truths: How Science and the Bible Agree)
Finally, once we start thinking of communism as a principle of morality rather than just a question of property ownership, it becomes clear that this sort of morality is almost always at play to some degree in any transaction—even commerce. If one is on sociable terms with someone, it’s hard to completely ignore their situation. Merchants often reduce prices for the needy. This is one of the main reasons why shopkeepers in poor neighborhoods are almost never of the same ethnic group as their customers; it would be almost impossible for a merchant who grew up in the neighborhood to make money, as they would be under constant pressure to give financial breaks, or at least easy credit terms, to their impoverished relatives and school chums.
David Graeber (Debt: The First 5,000 Years)
Even among philosophers, we may say, broadly, that only those universals which are named by adjectives or substantives have been much or often recognized, while those named by verbs and prepositions have been usually overlooked. This omission has had a very great effect upon philosophy; it is hardly too much to say that most metaphysics, since Spinoza, has been largely determined by it. The way this has occurred is, in outline, as follows: Speaking generally, adjectives and common nouns express qualities or properties of single things, whereas prepositions and verbs tend to express relations between two or more things. Thus the neglect of prepositions and verbs led to the belief that every proposition can be regarded as attributing a property to a single thing, rather than as expressing a relation between two or more things. Hence it was supposed that, ultimately, there can be no such entities as relations between things. Hence either there can be only one thing in the universe, or, if there are many things, they cannot possibly interact in any way, since any interaction would be a relation, and relations are impossible. The first of these views, advocated by Spinoza and held in our own day by Bradley and many other philosophers, is called monism; the second, advocated by Leibniz but not very common nowadays, is called monadism, because each of the isolated things is called a monad. Both these opposing philosophies, interesting as they are, result, in my opinion, from an undue attention to one sort of universals, namely the sort represented by adjectives and substantives rather than by verbs and prepositions.
Bertrand Russell,
A peasant who has harvested twenty sacks of wheat, which he with his family proposes to consume, deems himself twice as rich as if he had harvested only ten; likewise a housewife who has spun fifty yards of linen believes that she is twice as rich as if she had spun but twentyfive. Relatively to the household, both are right; looked at in their external relations, they may be utterly mistaken. If the crop of wheat is double throughout the whole country, twenty sacks will sell for less than ten would have sold for if it had been but half as great; so, under similar circumstances, fifty yards of linen will be worth less than twenty-five: so that value decreases as the production of utility increases, and a producer may arrive at poverty by continually enriching himself. And this seems unalterable, inasmuch as there is no way of escape except all the products of industry become infinite in quantity, like air and light, which is absurd. God of my reason! Jean Jacques would have said: it is not the economists who are irrational; it is political economy itself which is false to its definitions. Mentita est iniquitas sibi.
Proudhon Pierre-Joseph
Because it was relatively small and owned so much, the Roman landowning elite was potentially highly vulnerable to attack from the many who were less fortunate. And when all the bullshit about rational, divinely inspire social order is put to one side, Roman law was all about defining and protecting property rights, so that the state-generated and state-supported legal system was the basic prop of the established elite’s social dominance. This indeed was the quid pro quo which made them willing to raise and pay over taxation in return.
Peter Heather (The Restoration of Rome: Barbarian Popes and Imperial Pretenders)
In the above equation, p is the momentum of the electron as it moves around the center of the nucleus and is the wavelength. It is amazing that this equation is a physical reality, for it states that an electron's "orbital" wavelength, a wave-like property, is related to how fast it is going around the nucleus, its momentum. The larger the wavelength, the slower and lighter the particle-recall that momentum is the product of the mass and velocity of a particle.
Stephon Alexander (The Jazz of Physics: The Secret Link Between Music and the Structure of the Universe)
But don’t wrangle with us so long as you apply, to our intended abolition of bourgeois property, the standard of your bourgeois notions of freedom, culture, law, &c. Your very ideas are but the outgrowth of the conditions of your bourgeois production and bourgeois property, just as your jurisprudence is but the will of your class made into a law for all, a will whose essential character and direction are determined by the economical conditions of existence of your class. The selfish misconception that induces you to transform into eternal laws of nature and of reason, the social forms springing from your present mode of production and form of property – historical relations that rise and disappear in the progress of production – this misconception you share with every ruling class that has preceded you. What you see clearly in the case of ancient property, what you admit in the case of feudal property, you are of course forbidden to admit in the case of your own bourgeois form of property.
Karl Marx (The Communist Manifesto)
What cannot be resolved inside the psyche,” put in the Expedition alienist, Otto Ghloix, “must enter the outside world and become physically, objectively ‘real.’ For example, one who cannot come to terms with the, one must say sinister unknowability of Light, projects an Æther, real in every way, except for its being detectable.” “Seems like an important property to be missing, don’t you think? Puts it in the same class as God, the soul—” “Fairies under mushrooms,” from a heckler somewhere in the group, whom nobody, strangely, seemed quite able to locate. Icelanders, however, had a long tradition of ghostliness that made the Brits appear models of rationalism. Earlier members of the Expedition had visited the great Library of Iceland behind the translucent green walls facing the sunlit sea. Some of these spaces were workshops or mess-halls, some centers of operation, stacked to the top of the great cliff, easily a dozen levels, probably more. Among the library shelves could be found The Book of Iceland Spar, commonly described as “like the Ynglingasaga only different,” containing family histories going back to the first discovery and exploitation of the eponymic mineral up to the present, including a record of each day of this very Expedition now in progress, even of days not yet transpired. “Fortune-telling! Impossible!” “Unless we can allow that certain texts are—” “Outside of time,” suggested one of the Librarians. “Holy Scripture and so forth.” “In a different relation to time anyhow. Perhaps even to be read through, mediated by, a lens of the very sort of calcite which according to rumor you people are up here seeking.” “Another Quest for another damned Magic Crystal. Horsefeathers, I say. Wish I’d known before I signed on. Say, you aren’t one of these Sentient Rocksters, are you?” Mineral consciousness figured even back in that day as a source of jocularity—had they known what was waiting in that category . . . waiting to move against them, grins would have frozen and chuckles turned to dry-throated coughing. “Of course,” said the Librarian, “you’ll find Iceland spar everywhere in the world, often in the neighborhood of zinc, or silver, some of it perfectly good for optical instruments. But up here it’s of the essence, found in no other company but its own. It’s the genuine article, and the sub-structure of reality. The doubling of the Creation, each image clear and believable. . . . And you being mathematical gentlemen, it can hardly have escaped your attention that its curious advent into the world occurred within only a few years of the discovery of Imaginary Numbers, which also provided a doubling of the mathematical Creation.
Thomas Pynchon (Against the Day)
Heartened up by this story, I began to draw upon his more comprehensive knowledge as to the ages of the pictures and as to certain of the stories connected with them, upon which I was not clear; and I likewise inquired into the causes of the decadence of the present age, in which the most refined arts had perished, and among them painting, which had not left even the faintest trace of itself behind. "Greed of money," he replied, "has brought about these unaccountable changes. In the good old times, when virtue was her own reward, the fine arts flourished, and there was the keenest rivalry among men for fear that anything which could be of benefit to future generations should remain long undiscovered. Then it was that Democritus expressed the juices of all plants and spent his whole life in experiments, in order that no curative property should lurk unknown in stone or shrub. That he might understand the movements of heaven and the stars, Eudoxus grew old upon the summit of a lofty mountain: three times did Chrysippus purge his brain with hellebore, that his faculties might be equal to invention. Turn to the sculptors if you will; Lysippus perished from hunger while in profound meditation upon the lines of a single statue, and Myron, who almost embodied the souls of men and beasts in bronze, could not find an heir. And we, sodden with wine and women, cannot even appreciate the arts already practiced, we only criticise the past! We learn only vice, and teach it, too. What has become of logic? of astronomy? Where is the exquisite road to wisdom? Who even goes into a temple to make a vow, that he may achieve eloquence or bathe in the fountain of wisdom? And they do not pray for good health and a sound mind; before they even set foot upon the threshold of the temple, one promises a gift if only he may bury a rich relative; another, if he can but dig up a treasure, and still another, if he is permitted to amass thirty millions of sesterces in safety! The Senate itself, the exponent of all that should be right and just, is in the habit of promising a thousand pounds of gold to the capitol, and that no one may question the propriety of praying for money, it even decorates Jupiter himself with spoils'. Do not hesitate, therefore, at expressing your surprise at the deterioration of painting, since, by all the gods and men alike, a lump of gold is held to be more beautiful than anything ever created by those crazy little Greek fellows, Apelles and Phydias!
Petronius (The Satyricon)
What had to be seen was that the Chris I missed so badly was not an object but a pattern, and that although the pattern included the flesh and blood of Chris, that was not all there was to it. The pattern was larger than Chris and myself, and related us in ways that neither of us understood completely and neither of us was in complete control of. Now Chris's body, which was a part of that larger pattern, was gone. But the larger pattern remained. A huge hole had been torn out of the center of it, and that was what caused all the heartache. The pattern was looking for something to attach to and couldn't find anything. That's probably why grieving people feel such attachment to cemetery headstones and any material property or representation of the deceased. The pattern is trying to hang on to its own existence by finding some material thing to center itself upon.
Robert M. Pirsig (Zen and the Art of Motorcycle Maintenance: An Inquiry Into Values (Phaedrus, #1))
As a team, then, the Golgis and the spindles produce a sensory impression that is very different in kind than the impressions of color, texture, odor, or sound produced by our more conscious sense. Instead of measuring any of these surface qualities, the muscle and tendon organs assess the pure mass of an object. Now mass is an invisible thing. We have only to contemplate the surprises offered by a tennis ball filled with lead, or a large “rock” made of styrofoam in a movie studio, to remind ourselves how easily deceived our other sense organs can be with regard to mass. Mass has nothing to do with surface qualities; it is the measure of an object’s resistance to movement, and I can have no idea of its value until I am actively engaged in moving the object. Nor are the sensory cues relating to mass at all constant with regard to the object. They vary continually, as a function of inertia, according to the speed with which I move the object, or the relative suddenness with which I attempt to change the direction of movement or stop the object. A five pound bucket “feels” much heavier if I swing it rapidly in a circle over my head—that is, I have to brace myself much more forcefully in order to resist its pull. It is the precise value of this resistance which is measured by the Golgi tendon organs, and when their information is correlated with the spindles’ measurement of the exact speed and distance of movement, I can arrive at an accurate estimate of mass, that invisible yet crucial property of all matter.
Deane Juhan (Job's Body: A Handbook for Bodywork)
an explicit focus on the distinctive qualities of interpersonal social exchanges in school communities, and how these cumulate in an organizational property that we term relational trust.
Anthony S. Bryk (Trust in Schools: A Core Resource for Improvement (American Sociological Association's Rose Series))
Although the rich and prosperous Hindus of Sindh must have felt insecure and frightened in the new state of Pakistan, by and large, the threat to physical safety was relatively less in Sindh. The danger to the lives and property of Sindhi Hindus became palpable once Muslim immigrants, driven out of Bihar and the United Provinces, entered Sindh.
Rita Kothari (Unbordered Memories : Sindhi Stories Of Partition)
If the material world is fundamentally an abundant world, all the more abundant is the spiritual world: the creations of the human mind — songs, stories, filmes, ideas, and everything else that goes by the name of intellectual property. Because in the digital age we can replicate and spread them at virtually no cost, artificial scarcity must be imposed upon them in order to keep them in the monetized realm. Industry and the government enforce scarcity through copyrights, patents, and encryption standards, allowing the holders of such property to profit from owning it. Scarcity, then, is mostly an illusion, a cultural creation. But because we live, almost wholly, in a culturally constructed world, our experience of this scarcity is quite real — real enough that nearly a billion people today are malnourished, and some 5,000 children die each day from hunger-related causes. So our responses to this scarcity — anxiety and greed — are perfectly understandable. When something is abundant, no one hesitates to share it. We live in an abundant world, made otherwise through our perceptions, our culture, and our deep invisible stories. Our perception of scarcity is a self-fulfilling prophecy. Money is central to the construction of the self-reifying illusion of scarcity.
Charles Eisenstein (Sacred Economics: Money, Gift, and Society in the Age of Transition)
The theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer. They merely express, in general terms, actual relations springing from an existing class struggle, from a historical movement going on under our very eyes. The abolition of existing property relations is not at all a distinctive feature of Communism. All property relations in the past have continually been subject to historical change consequent upon the change in historical conditions. The French Revolution, for example, abolished feudal property in favour of bourgeois property. The distinguishing feature of Communism is not the abolition of property generally, but the abolition of bourgeois property. But modern bourgeois private property is the final and most complete expression of the system of producing and appropriating products, that is based on class antagonisms, on the exploitation of the many by the few. In this sense, the theory of the Communists may be summed up in the single sentence: Abolition of private property. We Communists have been reproached with the desire of abolishing the right of personally acquiring property as the fruit of a man's own labour, which property is alleged to be the groundwork of all personal freedom, activity and independence.
Karl Marx (The Communist Manifesto)
Its eventual goals include the abolition of all drug laws (not just those against currently illegal narcotics and hallucinogens, but an end to prescription laws and the Food and Drug Administration as well), the abolition of the income tax, the abolition of all regulation of private sexual relations (from marriage to prostitution and everything in between), an end to public ownership and regulation of the airwaves, an end to overseas military bases and all warmaking not in direct defense of the homeland, an end to the welfare state, and an end to any legal restrictions whatsoever on speech and expression. Libertarians’ policy prescriptions are based on a simple idea with very complicated repercussions: Government, if it has any purpose at all (and many libertarians doubt it does), should be restricted to the protection of its citizens’ persons and property against direct violence and theft. In their eyes, most modern government functions, if done by private individuals, would be seen as violence and theft. Libertarians’ economic reasoning leads them to the conclusion that, left to their own devices, a free people would spontaneously develop the institutions necessary for a healthy and wealthy culture. They think that state interference in the economy, whether through taxing or regulation, makes us all poorer rather than richer. Their ideas and policy prescriptions seem unbelievably radical in the current political context. But in many ways, libertarians argue, the United States was founded on libertarian principles. The Constitution defined a role for the federal government much smaller than what it practices today, and it restricted government to a limited set of mandated powers.
Brian Doherty (Radicals for Capitalism: A Freewheeling History of the Modern American Libertarian Movement)
the psychological premisses on which the system is based are an untenable illusion. In abolishing private property we deprive the human love of aggression of one of its instruments, certainly a strong one, though certainly not the strongest; but we have in no way altered the differences in power and influence which are misused by aggressiveness, nor have we altered anything in its nature. Aggressiveness was not created by property. It reigned almost without limit in primitive times, when property was still very scanty, and it already shows itself in the nursery almost before property has given up its primal, anal form; it forms the basis of every relation of affection and love among people (with the single exception, perhaps, of the mother’s relation to her male child). If we do away with personal rights over material wealth, there still remains prerogative in the field of sexual relationships, which is bound to become the source of the strongest dislike and the most violent hostility among men who in other respects are on an equal footing. If we were to remove this factor, too, by allowing complete freedom of sexual life and thus abolishing the family, the germ-cell of civilization, we cannot, it is true, easily foresee what new paths the development of civilization could take; but one thing we can expect, and that is that this indestructible feature of human nature, will follow it there.
Sigmund Freud
Palestinians in this country, as in others, are clearly conscious of the sufferings of their Palestinian ancestors and relatives who have faced persecutions, discrimination, expulsions, and property and goods confiscation133
Lorenzo Agar Corbinos (Latin American with Palestinian Roots)
29:8 We can’t . . . until all the flocks are gathered . . . Then we will water the sheep. Herding contracts in the ancient world were critical to assure the fair distribution of resources that were the foundation for survival. Grazing land and water were often in limited supply. Legal agreements existed between herdsmen and the livestock owners whose animals they cared for since they all shared responsibility for the welfare of the herds and flocks. Legal agreements also presumably existed among livestock owners who shared resources. The latter sort of contract is not well represented in the extant literature, and it is that sort that is probably the basis for this scene at the well, though there may have been more of an informal agreement here. Herdsmen typically operated outside of urban areas, but often in symbiosis with the sedentary population. It is not unusual to find groups that are part-time farmers and part-time herdsmen. In this passage the herds are being kept in close proximity to the settlement. These groups are not nomadic in lifestyle, but do their herding in an orbit around the settled areas. 29:14 You are my own flesh and blood. This initial statement by Laban shows some similarity to terminology used in adoption literature. It is possible that Laban is proposing taking Jacob into partnership, which suggests that Jacob will have some prospects for inheritance. A month later, however, Laban acts as if no such deal has ever been made—or he legally repudiates the arrangement, which he can do (see v. 15 and note). 29:15 Just because you are a relative of mine, should you work for me for nothing? In this proposal the entire relationship is restructured (see note on v. 14) in that Jacob is considered as doing “work-for-hire” as an employee rather than enjoying a share in the property as a family partner.
Anonymous (NIV, Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture)
technology has enormously empowered networks of all kinds relative to traditional hierarchical power structures – but that the consequences of that change will be determined by the structures, emergent properties and interactions of these networks.
Niall Ferguson (The Square and the Tower: Networks and Power, from the Freemasons to Facebook)
In 2013, the United States spent almost $400 billion in federal tax subsidies for homeownership and retirement savings. That was 30 percent of all federal tax expenditures. About 70 percent of the savings from the mortgage interest and property tax deductions went to the top 20 percent of earners. Almost none went to the bottom 40 percent. The proportions were similar for retirement-related tax deductions.13 On the bottom end of the income spectrum, if government policy served any function, it was to create hurdles for families trying to save.
Jonathan Morduch (The Financial Diaries: How American Families Cope in a World of Uncertainty)
A contract relating to the conveyance or lease of real estate is almost always governed by the law of the state where the property is located.
Charles M. Fox (Working With Contracts: What Law School Doesn't Teach You (Pli Press's Corporate and Securities Law Library))
It just so happens that the Neolithic dance craze coincided with one of the most significant transitions in the history of human life: from living in small bands of hunter-gatherers to large agrarian communities. No longer limited by what they could carry, our ancestors began to amass property, and this gave rise to social and economic stratification. By settling down, societies gained wealth and security, but along with these benefits came a host of destabilizing forces—inequality, jealousy, isolation, distrust—that hunter-gatherer societies had largely managed to avoid. At this profound inflection point in the evolution of human civilization, Garfinkel suggests, dancing may have been a joyful kind of glue that kept these new societies intact. To this day, the act of dancing or making music together has the power to connect us to others. You can see this at weddings, where two disparate groups of friends and relatives come together as one on the dance floor.
Ingrid Fetell Lee (Joyful: The Surprising Power of Ordinary Things to Create Extraordinary Happiness)
Wright advocates for some salutary counterhegemonic strategies, based in geographic rootedness, local public goods, and worker’s cooperatives. But one has to wonder whether such things are all that viable (at least as traditionally conceived), given that the forces of production drive increasingly abstract relations of production, which appear then as transnational legal and treaty forms protecting information as private property. Trebor Scholz proposes a form of platform cooperativism as a more contemporary approach.47 The vectoralist stack needs to be countered with a counterstack on the infrastructural level.
McKenzie Wark (Capital is Dead: Is This Something Worse?)
Game of Thrones™ The Original Series based on A Song of Ice and Fire books by George R.R. Martin © 2011 Home Box Office, Inc. All Rights Reserved. HBO and related service marks are the property of Home Box Office, Inc. George R.R. Martin asserts the moral right to be identified as the author of this work A catalogue record for this book is available from the British Library
George R.R. Martin (A Clash of Kings (A Song of Ice and Fire, #2))
It has become commonplace since 1917 to contrast democratic with revolutionary socialism. This contrast – misleading even today – would have made no sense in the nineteenth century. Until relatively late in Marx’s life, manhood suffrage existed only in some American states (not all – slaves could not vote, and some non-slave-owning states had a property qualification for voting). It existed also briefly in France from the revolution of 1848 to May 1850. Nowhere could women vote. The first fully sovereign state with genuinely universal suffrage (women as well as men) was Australia in 1901, eighteen years after Marx’s death.
Andrew Collier (Marx: A Beginner's Guide)
This relates to the fact that a person will abandon the sacred Dharma for the following [ten] reasons: (1) Discriminative wisdom thoroughly investigating the profound meaning is faint and a person’s understanding and intellectual capacity are extremely feeble. (2) Since the disposition to be expanded has not been awakened, there is total lack of striving for unstained virtuous properties. (3) A person relies on false pride, nourishing the conceited idea: “I have qualities!” while what he believes to be a quality is not one at all. (4) In former lives a person has accumulated the karma through which the sacred Dharma is abandoned, doing so very intensively and to a great extent. For this reason this person has the nature of being obscured [and blinded] with respect to truth. (5) The sublime words of the Buddha expressing the provisional meaning are mistakenly held to be a definitive meaning, which is thatness, [the true nature] of all phenomena. (6) A person is in the grip of very strong craving and greed for the profits of sense gratifications, such as food, clothing, wealth, and so on. (7) A person is under the sway of being totally fixated upon and indoctrinated by inferior views, such as the views belonging to the transitory collection, and so on. (8) A person has fallen to the influence of evil friends, having relied on them for a very long time, having totally forsaken the sacred Dharma, and having disapproved of and noisily opposed its deep and vast aspects. (9) Likewise, for a very long time, a person has stayed away from those who have the characteristics of a saintly being, from spiritual friends who uphold the sacred teachings of the Great Vehicle. (10) A person has mean devotion and aspiration, in that he delights in what is harmful and wrong, while there is no faith and confidence in the true Dharma and in pure beings.
Arya Maitreya (Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary)
The inner qualities of the woman‘s heart, result in an important byproduct, which may be called „charm“. This charm like light, is a force. Intangible, imponderable though it be, the strivings of our intellect may not attain fruition if deprived of its life-giving touch. The nourishment which the tree draws though its root may be classified and measured, - not so the vitality which is the gift of the sunlight, and without which its functioning becomes altogether impossible. This ineffable emanation of woman‘s nature has, from the first, played its part in the creation of man, unobtrusively but inevitably Had man‘s mind not been energised by the inner working of woman‘s vital charm, he would never have attained his successes. Of all the higher achievements of civilization - the devotion of the toiler, the valour of the brave, the creations of the artist – the secret spring is to be found in woman‘s influence. In the clash and battle of primitive civilization, the action of woman‘s shakti is not clearly manifest; but, as civilization becomes spiritual in the course of its development, and the union of man with man is acknowledged to be more important than the differences between them, the charm of woman gets the opportunity to become the predominant factor. Such spiritual civilization can only be upheld if the emotion of woman and the intellect of man are contributed in usual shares for its purposes. Then their respective contributions may combine gloriously in ever-frsh creations, and their difference will no longer make for inequality. Woman, let me repeat, has two aspects, - in one she is the Mother, in the other, the Beloved. I have already spoken of the spiritual endeavour that characterises the first, viz., the striving, not merely for giving birth to her child, but for creating the best possible child – not as an addition to the number of men, but as one of the heroic souls who may win the victory of man‘s eternal fight against evil in his social life and natural surroundings. As the Beloved, it is woman‘s part to infuse life into all aspirations of man; and the spiritual power that enables her to do so I have called charm, and was known in India by the name shakti. There is a poem called Ananda lahari  (The stream of Delight), attributed to Shankaracharya. She who is glorified therein is the Shakti in the heart of the Universe; the Giver of Joy, the Inspirer of Activity. On the one hand, we know and use the world; on the other we are related to it by tie of disinterested joy. We can know the world because it is a manifestation of Truth: we rejoice in it because it is an expression of Joy. „Who would have striven for life“ says the Rishi, „if this ananda had not filled the sky?“ It seems to me that the „Intellectual Beauty“, whose praises Shelley has sung, is identical with this Ananda. And it is this ananda which the poet of Ananda lahari has visualised as the woman; that is to say, in his view, this Universal Shakti is manifest in human society in the nature of Woman. In this manifestation is her charm. Let no one confuse this shakti with mere „sweetness“, for in this charm there is a combination of several qualities – patience, self-abnegation- sensitive intelligence, grace in thought, word and behaviour – the reticent expression of rhythmic life, the tendernes and terribleness of love; at its core, moreover, is that self-radiant Spirit of Delight which ever gives itself up. This shakti, this joy-giving power of woman as the Beloved, has up to now largely been dissipated by the greed of man, who has sought to use it for the purposes of his individual enjoyment, corrupting it, confining it, like his property, within jealously-guarded limits. That has also obstructed for woman herself her inward realization of the full glory of her own shakti. Her personality has been insulted at every turn by being made to display its power of delectation within a circumsribed arena.
Rabindranath Tagore (The English Writings of Rabindranath Tagore, Vol 1: Poems)