Prosperity New Year Quotes

For me, trees have always been the most penetrating preachers. I revere them when they live in tribes and families, in forests and groves. And even more I revere them when they stand alone. They are like lonely persons. Not like hermits who have stolen away out of some weakness, but like great, solitary men, like Beethoven and Nietzsche. In their highest boughs the world rustles, their roots rest in infinity; but they do not lose themselves there, they struggle with all the force of their lives for one thing only: to fulfil themselves according to their own laws, to build up their own form, to represent themselves. Nothing is holier, nothing is more exemplary than a beautiful, strong tree. When a tree is cut down and reveals its naked death-wound to the sun, one can read its whole history in the luminous, inscribed disk of its trunk: in the rings of its years, its scars, all the struggle, all the suffering, all the sickness, all the happiness and prosperity stand truly written, the narrow years and the luxurious years, the attacks withstood, the storms endured. And every young farmboy knows that the hardest and noblest wood has the narrowest rings, that high on the mountains and in continuing danger the most indestructible, the strongest, the ideal trees grow. Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts, they preach, undeterred by particulars, the ancient law of life. A tree says: A kernel is hidden in me, a spark, a thought, I am life from eternal life. The attempt and the risk that the eternal mother took with me is unique, unique the form and veins of my skin, unique the smallest play of leaves in my branches and the smallest scar on my bark. I was made to form and reveal the eternal in my smallest special detail. A tree says: My strength is trust. I know nothing about my fathers, I know nothing about the thousand children that every year spring out of me. I live out the secret of my seed to the very end, and I care for nothing else. I trust that God is in me. I trust that my labor is holy. Out of this trust I live. When we are stricken and cannot bear our lives any longer, then a tree has something to say to us: Be still! Be still! Look at me! Life is not easy, life is not difficult. Those are childish thoughts. Let God speak within you, and your thoughts will grow silent. You are anxious because your path leads away from mother and home. But every step and every day lead you back again to the mother. Home is neither here nor there. Home is within you, or home is nowhere at all. A longing to wander tears my heart when I hear trees rustling in the wind at evening. If one listens to them silently for a long time, this longing reveals its kernel, its meaning. It is not so much a matter of escaping from one's suffering, though it may seem to be so. It is a longing for home, for a memory of the mother, for new metaphors for life. It leads home. Every path leads homeward, every step is birth, every step is death, every grave is mother. So the tree rustles in the evening, when we stand uneasy before our own childish thoughts: Trees have long thoughts, long-breathing and restful, just as they have longer lives than ours. They are wiser than we are, as long as we do not listen to them. But when we have learned how to listen to trees, then the brevity and the quickness and the childlike hastiness of our thoughts achieve an incomparable joy. Whoever has learned how to listen to trees no longer wants to be a tree. He wants to be nothing except what he is. That is home. That is happiness.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

For two years the battles raged across the lands, one side fighting for conquest, the other for freedom. Othium-powered weapons wreaked havoc on defending armies. The red fire was hard to resist, but the white light was stronger. Gradually the tide turned and the freedom fighters regained control of their lands and their cities. The stage was set for the final battle. The opposing forces met outside the Ackar city of Erbea in 1302 and the forces of good won the day. The alchemist escaped and was about to take his revenge at a wedding ceremony when he was bound by the white light. All that remained was his heart, or maybe his soul, encapsulated in a piece of red rock. Dewar the Third succeeded his father and the new king promised a time of peace and prosperity. History would call him the Peacemaker. Now, two hundred years on, a new Emperor seeks to rule the world, while an illegitimate son sets out on a path towards revenge and a thief begins to learn his trade. It is time for the alchemist to return.

Work for what you want, the pursuit of life.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

They said of him, about the city that night, that it was the peacefullest man's face ever beheld there. Many added that he looked sublime and prophetic. One of the most remarkable sufferers by the same axe---a woman---had asked at the foot of the same scaffold, not long before, to be allowed to write down the thoughts that were inspiring her. If he had given an utterance to his, and they were prophetic, they would have been these: "I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evil of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out. "I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years' time enriching them with all he has, and passing tranquilly to his reward. "I see that I hold a sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other's soul, than I was in the souls of both. "I see that child who lay upon her bosom and who bore my name, a man winning his way up in that path of life which once was mine. I see him winning it so well, that my name is made illustrious there by the light of his. I see the blots I threw upon it, faded away. I see him, foremost of just judges and honoured men, brining a boy of my name, with a forehead that I know and golden hair, to this place---then fair to look upon, with not a trace of this day's disfigurement---and I hear him tell the child my story, with a tender and faltering voice. "It is a far, far better thing that I do, than I have ever done; it is a far, far better rest that I go to than I have ever known.

The main lesson of thirty-five years of AI research is that the hard problems are easy and the easy problems are hard. . . . As the new generation of intelligent devices appears, it will be the stock analysts and petrochemical engineers and parole board members who are in danger of being replaced by machines. The gardeners, receptionists, and cooks are secure in their jobs for decades to come.

The United States of America has had the world’s largest economy for most of our history, with enough money to feed and educate all our children, build world-leading infrastructure, and generally ensure a high standard of living for everyone. But we don’t. When it comes to per capita government spending, the United States is near the bottom of the list of industrialized countries, below Latvia and Estonia. Our roads, bridges, and water systems get a D+ from the American Society of Civil Engineers. With the exception of about forty years from the New Deal to the 1970s, the United States has had a weaker commitment to public goods, and to the public good, than every country that possesses anywhere near our wealth.

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma. But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently. p9-10

Happy Holidays Is it not this day to smile? Is it yet a time to give? Is this friend as old as good? Is my family so well? Santa is just on his way, Bringing gifts and love tonight, Have a prosperous New Year! And a happy day to last!

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

Not only are the new technologies exponential, digital, and combinatorial, but most of the gains are still ahead of us. In the next twenty-four months, the planet will add more computer power than it did in all previous history. Over the next twenty-four years, the increase will likely be over a thousand-fold.

New year is the new way of inviting transformation, abundance and prosperity to life.

Mr. Hargraves who was superintendent of schools made a speech before the flight. He told about how the invention of the airplane was the greatest step forward man had made in a hundred years. The airplane said Mr. Hargraves would cut down the distance between nations and peoples. The airplane would be a great instrument in making people understand one another in making people love one another. The airplane said Mr. Hargraves was ushering in a new era of peace and prosperity and mutual understanding. Everyone would be friends said Mr. Hargraves when the airplane knitted the world together so that the people of the world understood each other.

I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evils of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out. I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years’ time enriching them with all he has, and passing tranquilly to his reward. I see that I hold sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman, weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other’s soul, than I was in the souls of both. I see that child who lay upon her bosom and who bore my name, a man winning his way up in that path of life which once was mine. I see him winning it so well, that my name is made illustrious there by light of his. I see the blots I threw upon it, faded away. I see him, foremost of just judges and honoured men, bringing a boy of my name, with a forehead that I know and golden hair, to this place – then fair to look upon, with not a trace of this day’s disfigurement – and I hear him tell the child my story, with a tender and faltering voice. It is a far, far better thing that I do, than I have ever done; it is a far, far better rest that I go to than I have ever known.

None of his books had prepared him for his new insight. “The People” did not mean all those who speak your language, nor yet the chosen few branded with the fiery mark of genius. Neither birth nor the labor of your hands nor the privileges of education admit you to membership of the People. Only your soul can do that. And each of us fashions his soul himself, year in and year out. You must strive to temper and to cut and polish your soul so as to become a human being. And hence a humble component of your people. A man with such a soul cannot as a rule expect to prosper, to go far in his career, to get rich. Which is why for the most part “the People” is not to be found at the higher levels of society.

Denial is not a solution. Governments naturally lie to maintain power. Eventually the deception perpetrated is believed by the government officials themselves. This encourages them to continue a failed policy until it’s too late. Ego plays a large part in it as well. It’s highly likely that our policy of foreign intervention will not be reversed and that world chaos will result as a new world order sets in—and it won’t be the New World Order that interventionists have promoted for so many years.

There was once a town in the heart of America where all life seemed to live in harmony with its surroundings. The town lay in the midst of a checkerboard of prosperous farms, with fields of grain and hillsides of orchards where, in spring, white clouds of bloom drifted above the green fields. In autumn, oak and maple and birch set up a blaze of color that flamed and flickered across a backdrop of pines. Then foxes barked in the hills and deer silently crossed the fields, half hidden in the mists of the fall mornings. Along the roads, laurel, viburnum, and alder, great ferns and wildflowers delighted the traveler's eye through much of the year. Even in winter the roadsides were places of beauty, where countless birds came to feed on the berries and on the seed heads of the dried weeds rising above the snow. The countryside was, in fact, famous for the abundance and variety of its bird life, and when the flood of migrants was pouring through in spring and fall people traveled from great distances to observe them. Others came to fish the streams, which flowed clear and cold out of the hills and contained shady pools where trout lay. So it had been from the days many years ago when the first settlers raised their homes, sank their wells, and built their barns. Then a strange blight crept over the area and everything began to change. Some evil spell had settled on the community: mysterious maladies swept the flocks of chickens, the cattle, and sheep sickened and died. Everywhere was a shadow of death. The farmers spoke of much illness among their families. In the town the doctors had become more and more puzzled by new kinds of sickness appearing among their patients. There had been sudden and unexplained deaths, not only among adults but even among children whoe would be stricken suddently while at play and die within a few hours. There was a strange stillness. The birds, for example--where had they gone? Many people spoke of them, puzzled and disturbed. The feeding stations in the backyards were deserted. The few birds seen anywhere were moribund; they trembled violently and could not fly. It was a spring without voices. On the mornings that had once throbbed with the dawn chorus of robins, catbirds, doves, jays, wrens, and scores of other bird voices there was no sound; only silence lay over the fields and woods and marsh. On the farms the hens brooded, but no chicks hatched. The farmers complained that they were unable to raise any pigs--the litters were small and the young survived only a few days. The apple trees were coming into bloom but no bees droned among the blossoms, so there was no pollination and there would be no fruit. The roadsides, once so attractive, were now lined with browned and withered vegetation as though swept by fire. These, too, were silent, deserted by all living things. Even the streams were not lifeless. Anglers no longer visited them, for all the fish had died. In the gutters under the eaves and between the shingles of the roofs, a white granular powder still showed a few patches; some weeks before it had fallen like snow upon the roofs and the lawns, the fields and streams. No witchcraft, no enemy action had silenced the rebirth of life in this stricken world. The people had done it to themselves.

New years will keep coming in our lives as long as we live, but how do we manage to live with prosperity in that every new year and help others around us do the same. Isn’t that what we should plan and celebrate? So, let’s celebrate the inception of improved us, not the new year.

And Mallow laughed joyously. "You've missed, Sutt, missed as badly as the Commdor himself. You've missed everything, and understood nothing. The Empire has always been a realm of colossal resources. They've calculated everything in planets, in stellar systems, in whole sectors of the Galaxy. Their generators are gigantic because they thought in gigantic fashion. "But we,—we, our little Foundation, our single world almost without metallic resources,—have had to work with brute economy. Our generators have had to be the size of our thumb, because it was all the metal we could afford. We had to develop new techniques and new methods,—techniques and methods the Empire can't follow because they have degenerated past the stage where they can make any vital scientific advance. "With all their nuclear shields, large enough to protect a ship, a city, an entire world; hey could never build one to protect a single man. To supply light and heat to a city, they have motors six stories high,—I saw them—where ours could fit into this room. And when I told one of their nuclear specialists that a lead container the size of a walnut contained a nuclear generator, he almost choked with indignation on the spot. "Why, they don't even understand their own colossi any longer. The machines work from generation to generation automatically and the caretakers are a hereditary caste who would be helpless if a single D-tube in all that vast structure burnt out. "The whole war is a battle between these two systems; between the Empire and the Foundation; between the big and the little. To seize control of a world, they bribe with immense ships that can make war, but lack all economic significance. We, on the other hand, bribe with little things, useless in war, but vital to prosperity and profits. "A king, or a Commdor, will take the ships and even make war. Arbitrary rulers throughout history have bartered their subjects' welfare for what they consider honor, and glory, and conquest. But it's still the little things in life that count—and Asper Argo won't stand up against the economic depression that will sweep all Korell in two or three years.

The termination of the civil war between Caesar and Pompey forms a new epoch in the Roman History, at which a Republic, which had subsisted with unrivalled glory during a period of about four hundred and sixty years, relapsed into a state of despotism, whence it never more could emerge. So sudden a transition from prosperity to the ruin of public freedom, without the intervention of any foreign enemy, excites a reasonable conjecture, that the constitution in which it could take place, however vigorous in appearance, must have lost that soundness of political health which had enabled it to endure through so many ages.

Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. “Take this, for example,” he said, and in his deep voice once more began to read: “’A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false-a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.”’ Mustapha Mond shut the book and leaned back in his chair. “One of the numerous things in heaven and earth that these philosophers didn’t dream about was this” (he waved his hand), “us, the modern world. ’You can only be independent of God while you’ve got youth and prosperity; independence won’t take you safely to the end.’ Well, we’ve now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. ’The religious sentiment will compensate us for all our losses.’ But there aren’t any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

She locked herself in her room. She needed time to get used to her maimed consciousness, her poor lopped life, before she could walk steadily to the place allotted her. A new searching light had fallen on her husband's character, and she could not judge him leniently: the twenty years in which she had believed in him and venerated him by virtue of his concealments came back with particulars that made them seem an odious deceit. He had married her with that bad past life hidden behind him, and she had no faith left to protest his innocence of the worst that was imputed to him. Her honest ostentatious nature made the sharing of a merited dishonor as bitter as it could be to any mortal. But this imperfectly taught woman, whose phrases and habits were an odd patchwork, had a loyal spirit within her. The man whose prosperity she had shared through nearly half a life, and who had unvaryingly cherished her—now that punishment had befallen him it was not possible to her in any sense to forsake him. There is a forsaking which still sits at the same board and lies on the same couch with the forsaken soul, withering it the more by unloving proximity. She knew, when she locked her door, that she should unlock it ready to go down to her unhappy husband and espouse his sorrow, and say of his guilt, I will mourn and not reproach. But she needed time to gather up her strength; she needed to sob out her farewell to all the gladness and pride of her life. When she had resolved to go down, she prepared herself by some little acts which might seem mere folly to a hard onlooker; they were her way of expressing to all spectators visible or invisible that she had begun a new life in which she embraced humiliation. She took off all her ornaments and put on a plain black gown, and instead of wearing her much-adorned cap and large bows of hair, she brushed her hair down and put on a plain bonnet-cap, which made her look suddenly like an early Methodist. Bulstrode, who knew that his wife had been out and had come in saying that she was not well, had spent the time in an agitation equal to hers. He had looked forward to her learning the truth from others, and had acquiesced in that probability, as something easier to him than any confession. But now that he imagined the moment of her knowledge come, he awaited the result in anguish. His daughters had been obliged to consent to leave him, and though he had allowed some food to be brought to him, he had not touched it. He felt himself perishing slowly in unpitied misery. Perhaps he should never see his wife's face with affection in it again. And if he turned to God there seemed to be no answer but the pressure of retribution. It was eight o'clock in the evening before the door opened and his wife entered. He dared not look up at her. He sat with his eyes bent down, and as she went towards him she thought he looked smaller—he seemed so withered and shrunken. A movement of new compassion and old tenderness went through her like a great wave, and putting one hand on his which rested on the arm of the chair, and the other on his shoulder, she said, solemnly but kindly— "Look up, Nicholas." He raised his eyes with a little start and looked at her half amazed for a moment: her pale face, her changed, mourning dress, the trembling about her mouth, all said, "I know;" and her hands and eyes rested gently on him. He burst out crying and they cried together, she sitting at his side. They could not yet speak to each other of the shame which she was bearing with him, or of the acts which had brought it down on them. His confession was silent, and her promise of faithfulness was silent. Open-minded as she was, she nevertheless shrank from the words which would have expressed their mutual consciousness, as she would have shrunk from flakes of fire. She could not say, "How much is only slander and false suspicion?" and he did not say, "I am innocent.

mesmerizing -- gold, red, orange, black -- the colors of the dragons that had promised so much: prosperity, love, good health, a second chance, a new start. The fire began to pop, the small sounds lost in the constant boom of firecrackers going off in the streets of San Francisco in celebration of the Chinese New Year. No one would notice another noise, another spark of light, until it was too late. In the confusion of the smoke and the crowds, the dragons and the box they guarded would disappear. No one would ever know what had really happened. The flame reached the end of the gasoline-soaked rope and suddenly burst forth in a flash of intense, deadly heat. More explosions followed as the fire caught the cardboard boxes holding precious inventory and jumped toward the basement ceiling. A questioning cry came from somewhere, followed by the sound of footsteps running down the halls of the building that had once been their sanctuary, their dream for the future, where the treasures of the past were turned into cold, hard cash. The cost of betrayal would be high. They would be brothers no more. But then, their ties had never been of blood, only of friendship --

In addition to legal assemblies such as the one at Thingvellir, major public rituals were part of the celebration of the three big festivals around which the Viking calendar turned. One of these was Winter Nights, which was held over several days during our month of October, which the Vikings considered to be the beginning of winter and of the new year generally. The boundary between the realm of the living and the realm of the dead was thin, and all sorts of uncanny things were bound to happen. At this festival, the divine powers were petitioned for the general prosperity of the people. The second critical festival was Yule at midwinter - late December and early January - Which, with the arrival of Christianity, was converted into Christmas. Offerings were made to the gods in hopes of being granted bountiful harvests in the coming growing season in return. The third major festival was called "Summer Time" (Sumarmál), and was held in April, which the Vikings considered to be the beginning of summer. When the deities were contacted during this festival, they were asked for success in the coming season's battles, raids, and trading expeditions. The exact time of these festivals differed between communities.

I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evil of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out. "I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years' time enriching them with all he has, and passing tranquilly to his reward. "I see that I hold a sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman, weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other's soul, than I was in the souls of both.

And so we must imagine a new country. Reparations—by which I mean the full acceptance of our collective biography and its consequences—is the price we must pay to see ourselves squarely. The recovering alcoholic may well have to live with his illness for the rest of his life. But at least he is not living a drunken lie. Reparations beckon us to reject the intoxication of hubris and see America as it is—the work of fallible humans. Won’t reparations divide us? Not any more than we are already divided. The wealth gap merely puts a number on something we feel but cannot say—that American prosperity was ill gotten and selective in its distribution. What is needed is an airing of family secrets, a settling with old ghosts. What is needed is a healing of the American psyche and the banishment of white guilt. What I’m talking about is more than recompense for past injustices—more than a handout, a payoff, hush money, or a reluctant bribe. What I’m talking about is a national reckoning that would lead to spiritual renewal. Reparations would mean the end of scarfing hot dogs on the Fourth of July while denying the facts of our heritage. Reparations would mean the end of yelling “patriotism” while waving a Confederate flag. Reparations would mean a revolution of the American consciousness, a reconciling of our self-image as the great democratizer with the facts of our history

The new financier, the new plutocrat, had little of that sense of responsibility which once had sanctioned the power of England’s landed classes. He was a purely international figure, or so it seemed, and money was his language … Where did the money come from? Nobody seemed to care. It was there to be spent, and to be spent in the most ostentatious manner possible; for its new masters set the fashion … Society in the last pre-war years grew wildly plutocratic; the middle classes became more complacent and dependent; only the workers seemed to be deprived of their share in prosperity … The middle classes … looked upon the producers of England with a jaundiced, a fearful and vindictive gaze.

He tells of the history of Panem, the country that rose up out of the ashes of a place that was once called North America. He lists the disasters, the droughts, the storms, the fires, the encroaching seas that swallowed up so much of the land, the brutal war for what little sustenance remained. The result was Panem, a shining Capitol ringed by thirteen districts, which brought peace and prosperity to its citizens. Then came the Dark Days, the uprising of the districts against the Capitol. Twelve were defeated, the thirteenth obliterated. The Treaty of Treason gave us the new laws to guarantee peace and, as our yearly reminder that the Dark Days must never be repeated, it gave us the Hunger Games.

He tells of the history of Panem, the country that rose up out of the ashes of a place that was once called North America. He lists the disasters, the droughts, the storms, the fires, the encroaching seas that swallowed up so much of the land, the brutal war for what little sustenance remained. The result was Panem, a shining Capitol ringed by thirteen districts, which brought peace and prosperity to its citizens. Then came the Dark Days, the uprising of the districts against the Capitol. Twelve were defeated, the thirteenth obliterated. The Treaty of Treason gave us the new laws to guarantee peace and, as our yearly reminder that the Dark Days must never be repeated, it gave us the Hunger Games. The

Come to Me with a teachable spirit, eager to be changed. A close walk with Me is a life of continual newness. Do not cling to old ways as you step into a new year. Instead, seek My Face with an open mind, knowing that your journey with Me involves being transformed by the renewing of your mind. As you focus your thoughts on Me, be aware that I am fully attentive to you. I see you with a steady eye, because My attention span is infinite. I know and understand you completely; My thoughts embrace you in everlasting Love. I also know the plans I have for you: plans to prosper you and not to harm you, plans to give you hope and a future. Give yourself fully to this adventure of increasing attentiveness to My Presence.

As she looked into all the hopeful but weary eyes of the magical community, Brystal was reminded of her final moments with Madame Weatherberry, and she knew exactly what she wanted to say. "Hello, everyone," she said. "I can only imagine what you've all been through to get here - both in life and on the road. This historic day is possible thanks to a long history of brave men and women making tremendous sacrifices. And although the fight for acceptance and freedom may seem like it's over, our work isn't finished. The world will never be a better place for us until we make it a better place for all. And no matter what challenges await us, no matter whose favor we've yet to earn, we cannot allow anyone's hate to rob us of our compassion or dampen our ambition along the way." "The truth is," Brystal continued, "there will always be a fight, there will always be bridges to cross and stones to turn, but we must never forfeit our joy to the times we live in. When we surrender our ability to be happy, we become as flawed as the battles we face. And too many lives have already been lost for us to lose sight of what we're fighting for now. So let's honor the people who gave their lives for this moment to happen - let's cherish their memory by living each and every day as freely, as proudly, and as joyfully as they would have wanted us to. Together let's begin a new chapter for our community, so when they tell our story years in the future, the tale of magic has a happy and prosperous ending.

I go to one of my favorite Instagram profiles, the.korean.vegan, and I watch her last video, in which she makes peach-topped tteok. The Korean vegan, Joanne, cooks while talking about various things in her life. As she splits open a peach, she explains why she gave up meat. As she adds lemon juice, brown sugar, nutmeg, a pinch of salt, cinnamon, almond extract, maple syrup, then vegan butter and vegan milk and sifted almond and rice flour, she talks about how she worried about whitewashing her diet, about denying herself a fundamental part of her culture, and then about how others don't see her as authentically Korean since she is a vegan. I watch other videos by Joanne, soothed by her voice into feeling human myself, and into craving the experiences of love she talks of and the food she cooks as she does. I go to another profile, and watch a person's hands delicately handle little knots of shirataki noodles and wash them in cold water, before placing them in a clear oden soup that is already filled with stock-boiled eggs, daikon, and pure white triangles of hanpen. Next, they place a cube of rice cake in a little deep-fried tofu pouch, and seal the pouch with a toothpick so it looks like a tiny drawstring bag; they place the bag in with the other ingredients. "Every winter my mum made this dish for me," a voice says over the video, "just like how every winter my grandma made it for my mum when she was a child." The person in the video is half Japanese like me, and her name is Mei; she appears on the screen, rosy cheeked, chopsticks in her hand, and sits down with her dish and eats it, facing the camera. Food means so much in Japan. Soya beans thrown out of temples in February to tempt out demons before the coming of spring bring the eater prosperity and luck; sushi rolls eaten facing a specific direction decided each year bring luck and fortune to the eater; soba noodles consumed at New Year help time progress, connecting one year to the next; when the noodles snap, the eater can move on from bad events from the last year. In China too, long noodles consumed at New Year grant the eater a long life. In Korea, when rice-cake soup is eaten at New Year, every Korean ages a year, together, in unison. All these things feel crucial to East Asian identity, no matter which country you are from.

These new taxes and the nationalization of finance meant the U.S. government would soon be dealing with a healthy budget surplus. Universal health care, free public education through college, a living wage, guaranteed full employment, a year of mandatory national service, all these were not only made law but funded. They were only the most prominent of many good ideas to be proposed, and please feel free to add your own favorites, as certainly everyone else did in this moment of we-the-peopleism. And as all this political enthusiasm and success caused a sharp rise in consumer confidence indexes, now a major influence on all market behavior, ironically enough, bull markets appeared all over the planet. This was intensely reassuring to a certain crowd, and given everything else that was happening, it was a group definitely in need of reassurance. That making people secure and prosperous would be a good thing for the economy was a really pleasant surprise to them. Who knew?

It is undoubtedly wrong to say that a land has a civilization of several thousand years, so it must necessarily have a superior nature compared to other societies. More clearly, civilization is the result of the gathering of people. This foundation was established to provide their common interests. Over time, as the civilizations become older, the connection of the new generations with the civilization of their ancestors, especially in the field and system of culture, is interrupted and transformed, and sometimes it is reversed from their first view, for example, a civilization that was based on love, today , It has been reached the sanctification of death and bloodshed. Therefore, civilization can be formed at any time, it is important that it is dynamic and alive so everyone strives for happiness. The fruit of this young civilization can bring prosperity to at least several generations, but it cannot be permanent, and without a doubt, future generations should think about their new civilizations.

Anti-voting lawmakers perhaps weren’t intending to make it harder for married white women to vote, but that’s exactly what they did by requiring an exact name match across all forms of identification in many states in recent years. Birth certificates list people’s original surnames, but if they change their names upon marriage, their more recent forms of ID usually show their married names. Sandra Watts is a married white judge in the state of Texas who was forced to use a provisional ballot in 2013 under the state’s voter ID law. She was outraged at the imposition: “Why would I want to vote provisional ballot when I’ve been voting regular ballot for the last forty-nine years?” Like many women, she included her maiden name as her middle name when she took her husband’s last name—and that’s what her driver’s license showed. But on the voter rolls, her middle name was the one her parents gave her at birth, which she no longer used. And like that, she lost her vote—all because of a law intended to suppress people like Judge Watts’s fellow Texan Anthony Settles, a Black septuagenarian and retired engineer. Anthony Settles was in possession of his Social Security card, an expired Texas identification card, and his old University of Houston student ID, but he couldn’t get a new photo ID to vote in 2016 because his mother had changed his name when she remarried in 1964. Several lawyers tried to help him track down the name-change certificate in courthouses, to no avail; his only recourse was to go to court for a new one, at a cost of $250. Elderly, rural, and low-income voters are more likely not to have birth certificates or to have documents containing clerical errors. Hargie Randell, a legally blind Black Texan who couldn’t drive but who had a current voter registration card used before the new Texas law, had to arrange for people to drive him to the Department of Public Safety office three times, and once to the county clerk’s office an hour away, only to end up with a birth certificate that spelled his name wrong by one letter.

I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evil of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out. "I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years' time enriching them with all he has, and passing tranquilly to his reward. "I see that I hold a sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other's soul, than I was in the souls of both. "I see that child who lay upon her bosom and who bore my name, a man winning his way up in that path of life which once was mine. I see him winning it so well, that my name is made illustrious there by the light of his. I see the blots I threw upon it, faded away. I see him, foremost of just judges and honoured men, brining a boy of my name, with a forehead that I know and golden hair, to this place---then fair to look upon, with not a trace of this day's disfigurement---and I hear him tell the child my story, with a tender and faltering voice. "It is a far, far better thing that I do, than I have ever done; it is a far, far better rest that I go to than I have ever known.

In due course I got my license. I was a pilot now, full fledged. I dropped into casual employments; no misfortunes resulting, intermittent work gave place to steady and protracted engagements. Time drifted smoothly and prosperously on, and I supposed—and hoped—that I was going to follow the river the rest of my days, and die at the wheel when my mission was ended. But by and by the war came, commerce was suspended, my occupation was gone. I had to seek another livelihood. So I became a silver miner in Nevada; next, a newspaper reporter; next, a gold miner in California; next, a reporter in San Francisco; next, a special correspondent in the Sandwich Islands; next, a roving correspondent in Europe and the East; next, an instructional torch-bearer on the lecture platform; and, finally, I became a scribbler of books, and an immovable fixture among the other rocks of New England. In so few words have I disposed of the twenty-one slow-drifting years that have come and gone since I last looked from the windows of a pilot-house.

Our ability to believe in supernatural agents may well have begun as an accidental by-product of a hypersensitive agency detection device, but once early humans began believing in such agents, the groups that used them to construct moral communities were the ones that lasted and prospered. Like those nineteenth-century religious communes, they used their gods to elicit sacrifice and commitment from members. Like those subjects in the cheating studies and trust games, their gods helped them to suppress cheating and increase trustworthiness. Only groups that can elicit commitment and suppress free riding can grow. This is why human civilization grew so rapidly after the first plants and animals were domesticated. Religions and righteous minds had been coevolving, culturally and genetically, for tens of thousands of years before the Holocene era, and both kinds of evolution sped up when agriculture presented new challenges and opportunities. Only groups whose gods promoted cooperation, and whose individual minds responded to those gods, were ready to rise to these challenges and reap the rewards.

Money was created many times in many places. Its development required no technological breakthroughs – it was a purely mental revolution. It involved the creation of a new inter-subjective reality that exists solely in people’s shared imagination. Money is not coins and banknotes. Money is anything that people are willing to use in order to represent systematically the value of other things for the purpose of exchanging goods and services. Money enables people to compare quickly and easily the value of different commodities (such as apples, shoes and divorces), to easily exchange one thing for another, and to store wealth conveniently. There have been many types of money. The most familiar is the coin, which is a standardised piece of imprinted metal. Yet money existed long before the invention of coinage, and cultures have prospered using other things as currency, such as shells, cattle, skins, salt, grain, beads, cloth and promissory notes. Cowry shells were used as money for about 4,000 years all over Africa, South Asia, East Asia and Oceania. Taxes could still be paid in cowry shells in British Uganda in the early twentieth century.

We are not talking just about dollars and cents. We are talking about lives. Consider one chilling example: drug-resistant infections. As America’s breakthroughs in antibiotics recede into the past, bacteria are evolving to defeat current antibiotics. For more and more infections, we are plunging back into the pre-antibiotic era. In the United States alone, two million people are sickened and tens of thousands die each year from drug-resistant infections—mostly because private companies see little incentive to invest in the necessary research, and the federal government has failed to step in.87 Though federal funding for the National Institutes of Health ramped up in the mid-1990s, it has fallen precipitously since, cutting the share of young scientists with NIH grants in half in roughly six years.88 As one medical professor lamented recently: “In my daily work in both a university medical school and a public hospital, it’s a rare month that some bright young person doesn’t tell me they are quitting science because it’s too hard to get funded. . . . A decade or two from now, when an antibiotic-resistant bacteria or new strain of bird flu is ravaging humanity, that generation will no longer be around to lead the scientific charge on humanity’s behalf.”89

An era was over and a new Europe was being born. This much was obvious. But with the passing of the old order many longstanding assumptions would be called into question. What had once seemed permanent and somehow inevitable would take on a more transient air. The Cold-War confrontation; the schism separating East from West; the contest between ‘Communism’ and ‘capitalism’; the separate and non-communicating stories of prosperous western Europe and the Soviet bloc satellites to its east: all these could no longer be understood as the products of ideological necessity or the iron logic of politics. They were the accidental outcomes of history—and history was thrusting them aside. Europe’s future would look very different—and so, too, would its past. In retrospect the years 1945-89 would now come to be seen not as the threshold of a new epoch but rather as an interim age: a post-war parenthesis, the unfinished business of a conflict that ended in 1945 but whose epilogue had lasted for another half century. Whatever shape Europe was to take in the years to come, the familiar, tidy story of what had gone before had changed for ever. It seemed obvious to me, in that icy central-European December, that the history of post-war Europe would need to be rewritten.

The problems which the integration of the unconscious sets modern doctors and psychologists can only be solved along the lines traced out by history, and the upshot will be a new assimilation of the traditional myth. This, however, presupposes the continuity of historical development. Naturally the present tendency to destroy all tradition or render it unconscious could interrupt the normal process of development for several hundred years and substitute an interlude of barbarism. Wherever the Marxist utopia prevails, this has already happened. But a predominantly scientific and technological education, such as is the usual thing nowadays, can also bring about a spiritual regression and a considerable increase of psychic dissociation. With hygiene and prosperity alone a man is still far from health, otherwise the most enlightened and most comfortably off among us would be the healthiest. But in regard to neuroses that is not the case at all, quite the contrary. Loss of roots and lack of tradition neuroticize the masses and prepare them for collective hysteria. Collective hysteria calls for collective therapy, which consists in abolition of liberty and terrorization. Where rationalistic materialism holds sway, states tend to develop less into prisons than into lunatic asylums.

And so we must imagine a new country. Reparations—by which I mean the full acceptance of our collective biography and its consequences—is the price we must pay to see ourselves squarely. The recovering alcoholic may well have to live with his illness for the rest of his life. But at least he is not living a drunken lie. Reparations beckon us to reject the intoxication of hubris and see America as it is—the work of fallible humans. Won’t reparations divide us? Not any more than we are already divided. The wealth gap merely puts a number on something we feel but cannot say—that American prosperity was ill gotten and selective in its distribution. What is needed is an airing of family secrets, a settling with old ghosts. What is needed is a healing of the American psyche and the banishment of white guilt. What I’m talking about is more than recompense for past injustices—more than a handout, a payoff, hush money, or a reluctant bribe. What I’m talking about is a national reckoning that would lead to spiritual renewal. Reparations would mean the end of scarfing hot dogs on the Fourth of July while denying the facts of our heritage. Reparations would mean the end of yelling “patriotism” while waving a Confederate flag. Reparations would mean a revolution of the American consciousness, a reconciling of our self-image as the great democratizer with the facts of our history.

Today there is much talk about democratic ideals in the outside world. But not in Germany! For here in Germany we had more than enough time-fifteen years-to acquaint ourselves with these democratic ideals. And we ourselves had to pick up the legacy left behind by this democracy. Now we are being credited with many a truly astounding war aim, especially by the English. After all, England is quite experienced in issuing proclamations of objectives in warfare as it has waged the greatest number of wars the world over. Truly astounding are the war aims announced to us today. A new Europe will arise. This Europe will be characterized by justice. This justice will render armament obsolete. This will lead to disarmament at last. This disarmament in turn will bring about an economic blossoming. Change and trade will spring up-much trade-free trade. And with the sponsorship of this trade, culture shall once more blossom, and not only culture will benefit, but religion will also prosper. In other words: we are heading towards a golden age! Well, we have heard of this golden age before. Many times precisely the same people attempted to illustrate its virtues to us who are now flooding us with descriptions of its benefits. The records are old ones, played once too often. We can only pity these gentlemen who cannot even come up with a new idea to trap a great people. For all this they had already promised us in 1918. Then, too, England’s objectives in the war were the creation of this “new Europe,” the establishment of a “new justice,” of which the “right to selfdetermination of the peoples” was to form an integral part. Back then already they promised us justice to render obsolete-for all time-the bearing of any sort of weaponry. Back then already they submitted to us a program for disarmament-one for global disarmament. To make this disarmament more evident, it was to be crowned by the establishment of an association of nations bearing no arms. These were to settle their differences in the future-for even back then there was no doubt that differences would still arise-by talking them to death in discussion and debate, just as is the custom in democratic states. There would be no more shooting under any circumstances! In 1918, they declared a blessed and pious age to come! What came to pass in its stead we all lived to see: the old states were destroyed without even as much as asking their citizenry. Historic, ancient structures were severed, not only state bodies but grown economic structures as well, without anything better to take their place. In total disregard of the principle of the right to self-determination of the peoples, the European peoples were hacked to pieces, torn apart. Great states were dissolved. Nations were robbed of their rights, first rendered utterly defenseless and then subjected to a division which left only victors and vanquished in this world. And then there was no more talk of disarmament. To the contrary, armament went on. Nor did any efforts materialize to settle conflicts peacefully. The armed states waged wars just as before. Yet those who had been disarmed were no longer in a position to ward off the aggressions of those well armed. Naturally, this did not herald economic prosperity but, to the contrary, produced a network of lunatic reparations payments which led to increasing destitution for not only the vanquished, but also the so-called victors themselves. The consequences of this economic destitution were felt most acutely by the German Volk. International finance remained brutal and squeezed our Volk ruthlessly. Adolf Hitler – speech in the Sportpalast Berlin, January 30, 1940

Usually adolescent rebels are quickly humbled because they overestimate their own truth and underestimate the truth of their elders. As Mark Twain famously put it, “When I was a boy of fourteen, my father was so ignorant I could hardly stand to have the old man around. But when I got to be twenty-one, I was astonished at how much he had learned in seven years.” One purpose of youthful rebellion is to put one’s self at odds with adult authority not so much to defeat it as to be defeated by it. One opposes it to discover its logic and validity for one’s self. And by failing to defeat it, one comes to it, and to greater maturity, through experience rather than mere received wisdom. Of course, every new generation alters the adult authority it ultimately joins. But if the young win their rebellion against the old, their rite of passage to maturity is cut short and they are falsely inflated rather than humbled. Uninitiated, they devalue history rather than find direction in it, and feel entitled to break sharply and even recklessly from the past. The sixties generation of youth is very likely the first generation in American history to have actually won its adolescent rebellion against its elders. One of the reasons for this, if not the primary reason, is that this generation came of age during the age of white guilt, which meant that its rebellion ran into an increasingly uncertain adult authority. Baby boomers, already rather inflated from growing up in the unparalleled prosperity of postwar America, were inflated further by an adult authority that often backed down in the face of their rebellion. It doesn’t matter, for example, that there was honor in America’s acknowledgment of moral wrong in the area of race. An acknowledgement of wrong was an acknowledgment of wrong, and it brought a loss of moral authority—and, thus, adult authority—despite the good it achieved.

I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evil of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out “I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years’ time enriching them with all he has, and passing tranquilly to his reward. “I see that I hold a sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman, weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other’s soul, than I was in the souls of both. I see that child who lay upon her bosom and who bore my name, a man winning his way up in that path of life which once was mine. I see him winning it so well, that my name is made illustrious there by the light of his. I see the blots I threw upon it, faded away. I see him, fore-most of just judges and honoured men, bringing a boy of my name, with a forehead that I know and golden hair, to this place—then fair to look upon, with not a trace of this day’s disfigurement—and I hear him tell the child my story, with a tender and a faltering voice

CAN WE TRUST ANYTHING THE NEW YORK TIMES SAYS ABOUT IMMIGRATION? In 2008, the world’s richest man, Carlos Slim Helu, saved the Times from bankruptcy. When that guy saves your company, you dance to his tune. So it’s worth mentioning that Slim’s fortune depends on tens of millions of Mexicans living in the United States, preferably illegally. That is, unless the Times is some bizarre exception to the normal pattern of corruption—which you can read about at this very minute in the Times. If a tobacco company owned Fox News, would we believe their reports on the dangers of smoking? (Guess what else Slim owns? A tobacco company!) The Times impugns David and Charles Koch for funneling “secret cash” into a “right-wing political zeppelin.”1 The Kochs’ funding of Americans for Prosperity is hardly “secret.” What most people think of as “secret cash” is more like Carlos Slim’s purchase of favorable editorial opinion in the Newspaper of Record. It would be fun to have a “Sugar Daddy–Off” with the New York Times: Whose Sugar Daddy Is More Loathsome? The Koch Brothers? The Olin Foundation? Monsanto? Halliburton? Every time, Carlos Slim would win by a landslide. Normally, Slim is the kind of businessman the Times—along with every other sentient human being—would find repugnant. Frequently listed as the richest man in the world, Slim acquired his fortune through a corrupt inside deal giving him a monopoly on telecommunications services in Mexico. But in order to make money from his monopoly, Slim needs lots of Mexicans living in the United States, sending money to their relatives back in Oaxaca. Otherwise, Mexicans couldn’t pay him—and they wouldn’t have much need for phone service, either—other than to call in ransom demands. Back in 2004—before the Times became Slim’s pimp—a Times article stated: “Clearly . . . the nation’s southern border is under siege.”2 But that was before Carlos Slim saved the Times from bankruptcy. Ten years later, with a border crisis even worse than in 2004, and Latin Americans pouring across the border, the Times indignantly demanded that Obama “go big” on immigration and give “millions of immigrants permission to stay.”3

However we decide to apportion the credit for our improved life spans, the bottom line is that nearly all of us are better able today to resist the contagions and afflictions that commonly sickened our great-grandparents, while having massively better medical care to call on when we need it. In short, we have never had it so good. Or at least we have never had it so good if we are reasonably well-off. If there is one thing that should alarm and concern us today, it is how unequally the benefits of the last century have been shared. British life expectancies might have soared overall, but as John Lanchester noted in an essay in the London Review of Books in 2017, males in the East End of Glasgow today have a life expectancy of just fifty-four years—nine years less than a man in India. In exactly the same way, a thirty-year-old black male in Harlem, New York, is at much greater risk of dying than a thirty-year-old male Bangladeshi from stroke, heart disease, cancer, or diabetes. Climb aboard a bus or subway train in almost any large city in the Western world and you can experience similar vast disparities with a short journey. In Paris, travel five stops on the Metro’s B line from Port-Royal to La Plaine—Stade de France and you will find yourself among people who have an 82 percent greater chance of dying in a given year than those just down the line. In London, life expectancy drops reliably by one year for every two stops traveled eastward from Westminster on the District Line of the Underground. In St. Louis, Missouri, make a twenty-minute drive from prosperous Clayton to the inner-city Jeff-Vander-Lou neighborhood and life expectancy drops by one year for every minute of the journey, a little over two years for every mile. Two things can be said with confidence about life expectancy in the world today. One is that it is really helpful to be rich. If you are middle-aged, exceptionally well-off, and from almost any high-income nation, the chances are excellent that you will live into your late eighties. Someone who is otherwise identical to you but poor—exercises as devotedly, sleeps as many hours, eats a similarly healthy diet, but just has less money in the bank—can expect to die between ten and fifteen years sooner. That’s a lot of difference for an equivalent lifestyle, and no one is sure how to account for it.

Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. “Take this, for example,” he said, and in his deep voice once more began to read: “ ‘A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false—a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.’ ” Mustapha Mond shut the book and leaned back in his chair. “One of the numerous things in heaven and earth that these philosophers didn’t dream about was this” (he waved his hand), “us, the modern world. ‘You can only be independent of God while you’ve got youth and prosperity; independence won’t take you safely to the end.’ Well, we’ve now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. ‘The religious sentiment will compensate us for all our losses.’ But there aren’t any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

In Andhra, farmers fear Naidu’s land pool will sink their fortunes Prasad Nichenametla,Hindustan Times | 480 words The state festival tag added colour to Sankranti in Andhra Pradesh this time. But the hue of happiness was missing in 29 villages along river Krishna in Guntur district. The villagers knew it was their last Sankranti, a harvest festival celebrated to seek agricultural prosperity. For in two months, more than 30,000 acres of fertile farmland would be acquired for a brand new capital planned in collaboration with Singapore. The Nara Chandrababu Naidu government went about the capital project by setting aside the Centre’s land acquisition act and drawing up a compensation package for land-owning and tenant farmers and labourers. Many are opposed to it, and are not keen on snapping their centuries-old bond with their land and livelihood. In Penumaka village, Nageshwara Rao, 50, fears the future as he does not possess a tenancy certificate that could have brought some relief under the compensation package. “The entire village is against land-pooling but we hear the government is adamant,” Rao says, referring to municipal minister P Narayana’s alleged assertion that land would be taken with or without the farmers’ consent. Narayana is supervising the land-pooling process. “Naidu says he would give us Rs 50,000 per year in lieu of annual crops. We earn that much in a month here,” villager Meka Koti Reddy says. To drive home the point, locals in Undavalli village nearby have put up a board asking officials to keep off their lands that produce three crops a year. Unlike other parts of Andhra Pradesh, the water-rich land here is highly productive yielding 200 varieties of crops. Some farmers are also suspicious about the compensation because Naidu is yet to deliver on the loan-waiver promise. They are now weighing legal options besides seeking Prime Minister Narendra Modi’s intervention to retain their land. While the villagers opposing land-pooling are allegedly being backed by Jaganmohan Reddy’s YSR Congress Party, those belonging to the Kamma community — the support base for Naidu’s Telugu Desam Party — are said to be cooperative.  It is also believed that Naidu chose this location over others suggested by experts to primarily benefit the Kamma industrialists who own large swathes of land in Krishna and Guntur districts. But even the pro-project villagers cannot help feel insecure. “We are clueless about where our developed area would be. What if the project is not executed within Naidu’s tenure? Is there a legal recourse?” Idupulapati Rambabu of Mandadam says. This is despite Naidu’s assurance on January 1 at nearby Thulluru, where he launched the land-pooling process, asking farmers to give land without any apprehension. He said the deal in its present form would make them richer than him in a decade. “We are not building a mere city but a hub of economic activity loaded with superior infrastructure that is aimed at generating wealth. This would be a win-win situation for all,” Naidu tells HT. As of now, villages like Nelapadu struggling with low soil fertility seem to be winning from the package.

In opting for large scale, Korean state planners got much of what they bargained for. Korean companies today compete globally with the Americans and Japanese in highly capital-intensive sectors like semiconductors, aerospace, consumer electronics, and automobiles, where they are far ahead of most Taiwanese or Hong Kong companies. Unlike Southeast Asia, the Koreans have moved into these sectors not primarily through joint ventures where the foreign partner has provided a turnkey assembly plant but through their own indigenous organizations. So successful have the Koreans been that many Japanese companies feel relentlessly dogged by Korean competitors in areas like semiconductors and steel. The chief advantage that large-scale chaebol organizations would appear to provide is the ability of the group to enter new industries and to ramp up to efficient production quickly through the exploitation of economies of scope.70 Does this mean, then, that cultural factors like social capital and spontaneous sociability are not, in the end, all that important, since a state can intervene to fill the gap left by culture? The answer is no, for several reasons. In the first place, not every state is culturally competent to run as effective an industrial policy as Korea is. The massive subsidies and benefits handed out to Korean corporations over the years could instead have led to enormous abuse, corruption, and misallocation of investment funds. Had President Park and his economic bureaucrats been subject to political pressures to do what was expedient rather than what they believed was economically beneficial, if they had not been as export oriented, or if they had simply been more consumption oriented and corrupt, Korea today would probably look much more like the Philippines. The Korean economic and political scene was in fact closer to that of the Philippines under Syngman Rhee in the 1950s. Park Chung Hee, for all his faults, led a disciplined and spartan personal lifestyle and had a clear vision of where he wanted the country to go economically. He played favorites and tolerated a considerable degree of corruption, but all within reasonable bounds by the standards of other developing countries. He did not waste money personally and kept the business elite from putting their resources into Swiss villas and long vacations on the Riviera.71 Park was a dictator who established a nasty authoritarian political system, but as an economic leader he did much better. The same power over the economy in different hands could have led to disaster. There are other economic drawbacks to state promotion of large-scale industry. The most common critique made by market-oriented economists is that because the investment was government rather than market driven, South Korea has acquired a series of white elephant industries such as shipbuilding, petrochemicals, and heavy manufacturing. In an age that rewards downsizing and nimbleness, the Koreans have created a series of centralized and inflexible corporations that will gradually lose their low-wage competitive edge. Some cite Taiwan’s somewhat higher overall rate of economic growth in the postwar period as evidence of the superior efficiency of a smaller, more competitive industrial structure.

To paraphrase the insightful words of the late Irish politician James Larkin, when tackling the issues facing a nation going through monumental changes, having just discarded the shackles of 700 years of colonialism: It is not so much the bread on the table, but also the rose. What Larkin was saying is still poignant and relevant today, almost a century later, that there is a deep yearning in all of us that goes beyond the practicalities of providing one’s daily bread. There is a profound hunger for decency and beauty in such a seemingly graceless age.

For the overall economy, the official GDP numbers miss the value of new goods and services added to the tune of about 0.4 percent of additional growth each year, according to economist Robert Gordon.*

The Warburg family is the most important ally of the Rothschilds, and the history of this family is at least equally interesting. The book The Warburgs shows that the bloodline of this family dates back to the year 1001.[28] Whilst fleeing from the Muslims, they established themselves in Spain. There they were pursued by Fernando of Aragon and Isabella of Castile and moved to Lombardy. According to the annals of the city of Warburg, in 1559, Simon von Cassel was entitled to establish himself in this city in Westphalia, and he changed his surname to Warburg. The city register proves that he was a banker and a trader. The real banking tradition was beginning to take shape when three generations later Jacob Samuel Warburg immigrated to Altona in 1668. His grandson Markus Gumprich Warburg moved to Hamburg in 1774, where his two sons founded the well-known bank Warburg & Co. in 1798. With the passage of time, this bank did business throughout the entire world. By 1814, Warburg & Co had business relations with the Rothschilds in London. According to Joseph Wechsberg in his book The Merchant Bankers, the Warburgs regarded themselves equal to the Rothschild, Oppenheimer and Mendelsohn families.[29] These families regularly met in Paris, London and Berlin. It was an unwritten rule that these families let their descendants marry amongst themselves. The Warburgs married, just like the Rothschilds, within houses (bloodlines). That’s how this family got themselves involved with the prosperous banking family Gunzberg from St. Petersburg, with the Rosenbergs from Kiev, with the Oppenheims and Goldschmidts from Germany, with the Oppenheimers from South Africa and with the Schiffs from the United States.[30] The best-known Warburgs were Max Warburg (1867-1946), Paul Warburg (1868-1932) and Felix Warburg (1871-1937). Max Warburg served his apprenticeship with the Rothschilds in London, where he asserted himself as an expert in the field of international finances. Furthermore, he occupied himself intensively with politics and, since 1903, regularly met with the German minister of finance. Max Warburg advised, at the request of monarch Bernhard von Bülow, the German emperor on financial affairs. Additionally, he was head of the secret service. Five days after the armistice of November 11, 1918 he was delegated by the German government as a peace negotiator at a peace committee in Versailles. Max Warburg was also one of the directors of the Deutsche Reichsbank and had financial importances in the war between Japan and Russia and in the Moroccan crisis of 1911. Felix Warburg was familiarized with the diamond trade by his uncle, the well-known banker Oppenheim. He married Frieda Schiff and settled in New York. By marrying Schiff’s daughter he became partner at Kuhn, Loeb & Co. Paul Warburg became acquainted with the youngest daughter of banker Salomon Loeb, Nina. It didn’t take long before they married. Paul Warburg left Germany and also became a partner with Kuhn, Loeb & Co. in New York. During the First World War he was a member of the Federal Reserve Board, and in that position he had a controlling influence on the development of American financial policies. As a financial expert, he was often consulted by the government. The Warburgs invested millions of dollars in various projects which all served one purpose: one absolute world government. That’s how the war of Japan against Russia (1904-1905) was financed by the Warburgs bank Kuhn, Loeb & Co.[31] The purpose of this war was destroying the csardom. As said before, in testimony before the Senate Foreign Relations Committee, James P. Warburg said: “We shall have a world government, whether or not we like it. The question is only whether world government

The situation was similar in the Soviet Union, with industry playing the role of sugar in the Caribbean. Industrial growth in the Soviet Union was further facilitated because its technology was so backward relative to what was available in Europe and the United States, so large gains could be reaped by reallocating resources to the industrial sector, even if all this was done inefficiently and by force. Before 1928 most Russians lived in the countryside. The technology used by peasants was primitive, and there were few incentives to be productive. Indeed, the last vestiges of Russian feudalism were eradicated only shortly before the First World War. There was thus huge unrealized economic potential from reallocating this labor from agriculture to industry. Stalinist industrialization was one brutal way of unlocking this potential. By fiat, Stalin moved these very poorly used resources into industry, where they could be employed more productively, even if industry itself was very inefficiently organized relative to what could have been achieved. In fact, between 1928 and 1960 national income grew at 6 percent a year, probably the most rapid spurt of economic growth in history up until then. This quick economic growth was not created by technological change, but by reallocating labor and by capital accumulation through the creation of new tools and factories. Growth was so rapid that it took in generations of Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy.

They had not learnt the great lesson, that trade prospers best when it is left alone by law-makers. They were inexperienced in making laws, and charmed with their new power, thought it would be easy to make the world go rightly by making laws about everything. Continually the laws when made were found to have quite different results to what the law-makers had expected, and had to be repealed the next year.

If you look at history, you see that human flourishing exploded beginning about the time two things first appeared: the new American republic and free market capitalism. If you plot the history of human prosperity going back over a thousand years, what you see is a flat line hovering just above zero until the late eighteenth century; then the line turns upward, and it hasn’t turned back.

Surprisingly straightforward in their clarity and simplicity, Lietaer and Dunne point out that money is a human invention. Our current monetary system was designed some 300 years ago, during an era that knew nothing of natural limits and had a completely different set of objectives and priorities. It’s a tool that should be serving us, rather than being our master. And since it is a man-made construct, it can be re-thought, re-imagined, and redesigned.

April 24 MORNING “And because of all this we make a sure covenant.” — Nehemiah 9:38 THERE are many occasions in our experience when we may very rightly, and with benefit, renew our covenant with God. After recovery from sickness when, like Hezekiah, we have had a new term of years added to our life, we may fitly do it. After any deliverance from trouble, when our joys bud forth anew, let us again visit the foot of the cross, and renew our consecration. Especially, let us do this after any sin which has grieved the Holy Spirit, or brought dishonour upon the cause of God; let us then look to that blood which can make us whiter than snow, and again offer ourselves unto the Lord. We should not only let our troubles confirm our dedication to God, but our prosperity should do the same. If we ever meet with occasions which deserve to be called “crowning mercies” then, surely, if He hath crowned us, we ought also to crown our God; let us bring forth anew all the jewels of the divine regalia which have been stored in the jewel-closet of our heart, and let our God sit upon the throne of our love, arrayed in royal apparel. If we would learn to profit by our prosperity, we should not need so much adversity. If we would gather from a kiss all the good it might confer upon us, we should not so often smart under the rod. Have we lately received some blessing which we little expected? Has the Lord put our feet in a large room? Can we sing of mercies multiplied? Then this is the day to put our hand upon the horns of the altar, and say, “Bind me here, my God; bind me here with cords, even for ever.” Inasmuch as we need the fulfillment of new promises from God, let us offer renewed prayers that our old vows may not be dishonoured. Let us this morning make with Him a sure covenant, because of the pains of Jesus which for the last month we have been considering with gratitude.

The villagers considered it lucky to make the New Year's first money transaction with her because she was a prosperous person.

A long silence followed Dickinson’s address. Would no one answer? Finally, fubsy, garrulous John Adams rose. He spoke extemporaneously. There was no need for notes. He had made the same speech, more or less, for a year. Jefferson, perhaps used to a different style of oratory in Virginia, later said that Adams was “not graceful or elegant, nor remarkably fluent,” but others would speak of “the magic of his eloquence,” his “genuine eloquence,” his “resistless eloquence”; it was even said that his speech was “higher than all “eloquence.” Calm, assured, Adams nevertheless began by wishing aloud for the deftness of the great orators of antiquity. Proceeding in a tone that he later characterized as courteous, he reiterated the proindependence case, an argument every bit as familiar as the one that Dickinson had just presented. Separation would be beneficial to America. The new nation could chart its own course. Peace and prosperity would be the great rewards of independence. Unlike Dickinson’s remarks, resonating with a fear of the unknown, Adams’s muted address rang with palpable contempt for the present while exulting in the possibilities of the future.16

Here is what I believe is still the truth of our country, one that we do not acknowledge enough: do not underestimate the strides we have made. South Africa today is a very different country to the one we entered in 1994. It will be even better in 21 years’ time if we use these racist outpourings to build a better South Africa. But we need to take care, for we remain a tinderbox. If we do not quickly resolve the structural challenges facing South Africa – unemployment, inequality and poor educational outcomes – then these eruptions of race will take on a whole new hue. We will become a Zimbabwe, where the black poor will point at the prosperous whites, and act in a manner that will set light to the tinder. This is an urgent problem. Despite the progress made over the past two decades, South Africa remains a country of white haves and black have-nots. This is a problem we need to stare in the face if we are to begin to build this country. This is not a conversation to have in order to apportion blame. We are past that. It is a conversation to have in order for us to move faster to lift up the poorest of the poor, to bring hope into every home.

The NASDAQ Composite Index, containing mostly technology shares, soared from 500 in April 1991 to 1,000 in July 1995, surpassing 2,000 in July 1998, and finally peaking at 5,132 in March 2000. The stock market boom reinforced consumer confidence, which also reached new highs, and provided a strong impetus for investment, especially in the booming telecom and high-tech sectors. The next few years confirmed suspicions that the numbers were unreal, as the stock market set new records for declines. In the next two years, $8.5 trillion were wiped off the value of the firms on America’s stock exchange alone—an amount exceeding the annual income of every country in the world, other than the United States. One

The Securities and Exchange Commission was created in 1934, and, together with other checks and balances (including class-action suits), it helped build a sense of professional ethics among managers, auditors, and other market participants, leading to the creation of a securities market of unprecedented size, with unprecedented participation. At the peak of the market in March 2000, the market capitalization of U.S. stocks (as measured by the Wilshire index) was $17 trillion, or 1.7 times the value of American GDP. Half of all U.S. households owned equities. The world has changed a great deal, however, over the past sixty years. New forms of deception have been developed. In the go-go environment of the nineties while market values soared, human values eroded, and the playing field became terribly unlevel once again, contributing to the bubble that burst soon after the beginning of the new millennium. The

Henry I was, as one contemporary chronicler put it, “the man against whom no one could prevail except God himself.” The fourth son of William the Conqueror, he enjoyed an exceptionally long, peaceful, and prosperous reign of thirty-five years, in which royal authority in England reached new heights. After his father’s death in 1087, England and Normandy had been split apart. Henry ruthlessly reunited them.

The great expansion of public institutions in America began in the early years of the twentieth century, when progressive reformers championed the idea that we all benefit from public goods. Excellent schools, roads, parks, playgrounds, and transit systems were meant to knit the new industrial society together, create better citizens, and generate widespread prosperity. Education, for example, was less a personal investment than a public good, improving the entire community and ultimately the nation. This logic was expanded upon in subsequent decades—through the Great Depression, World War II, and the Cold War. The “greatest generation” was bound together by mutual needs and common threats. It invested in strong public institutions as bulwarks against, in turn, mass poverty, fascism, and communism. Yet increasingly over the past three decades, “we’re all in it together” has been replaced by “you’re on your own.” Global capital has outsourced American jobs abroad. As I’ve noted, the very rich have taken home almost unprecedented portions of total earnings while paying lower and lower tax rates. A new wave of immigrants has hit our shores, only to be condemned by demagogues who forget we are mostly a nation of immigrants. Not even Democrats any longer use the phrase “the public good.” Public goods are now, at best, “public investments.” Public institutions have morphed into “public-private partnerships,” or, for Republicans, “vouchers.

To counter apathy, most change agents focus on presenting an inspiring vision of the future. This is an important message to convey, but it’s not the type of communication that should come first. If you want people to take risks, you need first to show what’s wrong with the present. To drive people out of their comfort zones, you have to cultivate dissatisfaction, frustration, or anger at the current state of affairs, making it a guaranteed loss. “The greatest communicators of all time,” says communication expert Nancy Duarte—who has spent her career studying the shape of superb presentations—start by establishing “what is: here’s the status quo.” Then, they “compare that to what could be,” making “that gap as big as possible.” We can see this sequence in two of the most revered speeches in American history. In his famous inaugural address, President Franklin D. Roosevelt opened by acknowledging the current state of affairs. Promising to “speak the whole truth, frankly and boldly,” he described the dire straits of the Great Depression, only then turning to what could be, unveiling his hope of creating new jobs and forecasting, “This great nation . . . will revive and will prosper. . . . The only thing we have to fear is fear itself.” When we recall Martin Luther King, Jr.’s, epic speech, what stands out is a shining image of a brighter future. Yet in his 16-minute oration, it wasn’t until the eleventh minute that he first mentioned his dream. Before delivering hope for change, King stressed the unacceptable conditions of the status quo. In his introduction, he pronounced that, despite the promise of the Emancipation Proclamation, “one hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination.” Having established urgency through depicting the suffering that was, King turned to what could be: “But we refuse to believe that the bank of justice is bankrupt.” He devoted more than two thirds of the speech to these one-two punches, alternating between what was and what could be by expressing indignation at the present and hope about the future. According to sociologist Patricia Wasielewski, “King articulates the crowd’s feelings of anger at existing inequities,” strengthening their “resolve that the situation must be changed.” The audience was only prepared to be moved by his dream of tomorrow after he had exposed the nightmare of today.

Life expectancy rose only modestly between the Neolithic era of 8500 to 3500 BC and the Victorian era of 1850 to 1900.13 An American born in the late nineteenth century had an average life expectancy of around forty-five years, with a large share never making it past their first birthdays.14 Then something remarkable happened. In countries on the frontier of economic development, human health began to improve rapidly, education levels shot up, and standards of living began to grow and grow. Within a century, life expectancies had increased by two-thirds, average years of schooling had gone from single to double digits, and the productivity of workers and the pay they took home had doubled and doubled and then doubled again. With the United States leading the way, the rich world crossed a Great Divide—a divide separating centuries of slow growth, poor health, and anemic technical progress from one of hitherto undreamed-of material comfort and seemingly limitless economic potential. For the first time, rich countries experienced economic development that was both broad and deep, reaching all major segments of society and producing not just greater material comfort but also fundamental transformations in the health and life horizons of those it touched. As the French economist Thomas Piketty points out in his magisterial study of inequality, “It was not until the twentieth century that economic growth became a tangible, unmistakable reality for everyone.”15 The mixed economy was at the heart of this success—in the United States no less than in other Western nations. Capitalism played an essential role. But capitalism was not the new entrant on the economic stage. Effective governance was. Public health measures made cities engines of innovation rather than incubators of illness.16 The meteoric expansion of public education increased not only individual opportunity but also the economic potential of entire societies. Investments in science, higher education, and defense spearheaded breakthroughs in medicine, transportation, infrastructure, and technology. Overarching rules and institutions tamed and transformed unstable financial markets and turned boom-bust cycles into more manageable ups and downs. Protections against excessive insecurity and abject destitution encouraged the forward-looking investments and social integration that sustained growth required. At every level of society, the gains in health, education, income, and capacity were breathtaking. The mixed economy was a spectacularly positive-sum bargain: It redistributed power and resources, but as its impacts broadened and diffused, virtually everyone was made massively better off.

There were other important reasons for the growth of American individualism at the expense of community in the second half of the twentieth century besides the nature of capitalism. The first arose as an unintended consequence of a number of liberal reforms of the 1960s and 1970s. Slum clearance uprooted and destroyed many of the social networks that existed in poor neighborhoods, replacing them with an anonymous and increasingly dangerous existence in high-rise public housing units. “Good government” drives eliminated the political machines that at one time governed most large American cities. The old, ethnically based machines were often highly corrupt, but they served as a source of local empowerment and community for their clients. In subsequent years, the most important political action would take place not in the local community but at higher and higher levels of state and federal government. A second factor had to do with the expansion of the welfare state from the New Deal on, which tended to make federal, state, and local governments responsible for many social welfare functions that had previously been under the purview of civil society. The original argument for the expansion of state responsibilities to include social security, welfare, unemployment insurance, training, and the like was that the organic communities of preindustrial society that had previously provided these services were no longer capable of doing so as a result of industrialization, urbanization, decline of extended families, and related phenomena. But it proved to be the case that the growth of the welfare state accelerated the decline of those very communal institutions that it was designed to supplement. Welfare dependency in the United States is only the most prominent example: Aid to Familles with Dependent Children, the depression-era legislation that was designed to help widows and single mothers over the transition as they reestablished their lives and families, became the mechanism that permitted entire inner-city populations to raise children without the benefit of fathers. The rise of the welfare state cannot be more than a partial explanation for the decline of community, however. Many European societies have much more extensive welfare states than the United States; while nuclear families have broken down there as well, there is a much lower level of extreme social pathology. A more serious threat to community has come, it would seem, from the vast expansion in the number and scope of rights to which Americans believe they are entitled, and the “rights culture” this produces. Rights-based individualism is deeply embedded in American political theory and constitutional law. One might argue, in fact, that the fundamental tendency of American institutions is to promote an ever-increasing degree of individualism. We have seen repeatedly that communities tend to be intolerant of outsiders in proportion to their internal cohesiveness, because the very strength of the principles that bind members together exclude those that do not share them. Many of the strong communal structures in the United States at midcentury discriminated in a variety of ways: country clubs that served as networking sites for business executives did not allow Jews, blacks, or women to join; church-run schools that taught strong moral values did not permit children of other denominations to enroll; charitable organizations provided services for only certain groups of people and tried to impose intrusive rules of behavior on their clients. The exclusiveness of these communities conflicted with the principle of equal rights, and the state increasingly took the side of those excluded against these communal organizations.

the United States and in western Europe, the compromise between the plutocrats and everyone else worked. Economic growth soared and income inequality steadily declined. Between the 1940s and 1970s in the United States the gap between the 1 percent and everyone else shrank; the income share of the top 1 percent fell from nearly 16 percent in 1940 to under 7 percent in 1970. In 1980, the average U.S. CEO made forty-two times as much as the average worker. By 2012, that ratio had skyrocketed to 380. Taxes were high—the top marginal rate was 70 percent—but robust economic growth of an average 3.7 percent per year between 1947 and 1977 created a broadly shared sense of optimism and prosperity. This was the golden age of the American middle class, and it is no accident that our popular culture remembers it so fondly. The western Europe experience was broadly similar—strong economic growth, high taxes, and an extensive social welfare network.

As it did 50,000 years ago, the world now constantly opens up, acquiring endless levels of complexity. How can we flourish in such a constantly reinvented world? How can we retool our civilization and our education system to understand and prosper in this extraordinary new world? The key is to do what our ancestors did: immerse ourselves in the arts. This, of course, is what many have suggested through the centuries.

Sixty years ago, Einstein spoke with the voice of God. Thirty years ago, Walter Cronkite every day told us “the way it is,” and the New York Times delivered to our doorsteps “All the news that’s fit to print.” Twenty years ago, Alan Greenspan applied infallible formulas to ensure our prosperity. When I was a boy and factual disputes arose in my family, they were settled by consulting the Encyclopedia Britannica. Back then, the world of information was shaped like a pyramid. Those at the top decided signal from noise, knowledge from fraud, certainty from uncertainty. The public and mass media embraced this arrangement. All things being equal, authority was trusted and relied on. Today we drown in data, yet thirst for meaning. That world-transforming tidal wave of information has disproportionately worsened the noise-to-signal ratio. According to Taleb, “The more data you get, the less you know what’s going on.”67 And the more you know, the less you trust, as the gap between reality and the authorities’ claims of competence becomes impossible to ignore. If the IPCC climatologists fear a dispute with skeptics, how can they be believed? If the Risk Commission seismologists can’t warn us about catastrophic risk, who will? As I tried to show in this chapter, the public has lost faith in the people on whom it relied to make sense of the world—journalists, scientists, experts of every stripe. By the same process, the elites have lost faith in themselves.

After the Second and Third Avenue Els were torn down, East Side property owners had prospered as brownstones, loft buildings, and tenements were replaced by high-rise offices and apartment buildings. The area east of Central Park between 59th and 96th Streets, known as the Upper East Side, became home to fashionable boutiques, luxury restaurants, and expensive furniture houses. With thousands of well-educated young professionals moving there, the neighborhood contained the greatest concentration of single people in the entire country.3 Even though the number of cars registered in the United States grew by 47 percent in the 1950s, New York City’s economy still relied on the subway in the early 1960s. During the 8:00 to 9:00 a.m. rush hour, 72 percent of the people entering the CBD traveled by subway, which could move people far more efficiently than automobiles. Each subway car could carry approximately one hundred people, and a ten-car train could accommodate a thousand. Since trains could operate every two minutes, each track could carry thirty thousand people per hour. By comparison, one lane of a highway could carry only about two thousand cars in an hour.4 Although Manhattan and the region were dependent on the rail transit system, 750,000 cars and trucks were entering the CBD on a typical weekday, three times more than had been the case thirty years earlier. Many New Yorkers expected the city to accommodate the growing number of cars. For example, the Greater New York Safety Council’s transportation division claimed that Americans had a fundamental freedom to drive, and that it was the city’s obligation to accommodate drivers by building more parking spaces in Manhattan. The members argued that without more parking, Manhattan would not be able to continue its role as the region’s CBD because a growing number of suburbanites were so highly conditioned to using their cars.5 In

From 1923 to 1929, Ivar tripled his funds raised from American investors; he persuaded the New York Stock Exchange to list his securities; he pulled even with Morgan as a leading lender to Europe by securing match monopolies in several countries, including France; he built his 125-room Match Palace in Stockholm; and in general he got really, really rich. The six years leading up to 1929 were a blur, a period when Ivar’s story was the story of a newly prosperous America. In six short years, Ivar wove his way into the fabric of American culture.

The basic math suggests everyone can be saved. Earth can carry about eleven billion humans in peace, prosperity, and harmony. The math looks like this: 1. Gaming affords a 20:1 increase in neural plasticity. 2. Immersive gaming ups that another 30:1. 3. Social Rewards systems another 10:1. 4. Roblux has already passed Twitter in popularity and time on the platform. 5. The trends all indicate Immersive Gaming will overtake Social Media in persons under 60 within ten years as the preferred communication vehicle. 6. Companion Ai affords marked improvements in new pattern uptake rates. 7. 99.9% of people are followers.

It was difficult to tell, for example, which countries were now on Japan’s side and which were not. Putting together what we read in the newspapers and the bits and pieces of information (or misinformation) we had gleaned from leaflets and the like, we formed a total picture of Japan and the war situation in 1959. We knew that the Great Japanese Empire had become a democratic Japan. We did not know when or how, but clearly there was now a democratic government, and the military organization had been reformed. It also appeared as though Japan was now engaged in cultural and economic relations with a large number of foreign countries. The Japanese government was still working for the establishment of the Greater East Asia Co-Prosperity Sphere, and the new army was still engaged in military conflict with America. The new army seemed to be a modernized version of the old army, and we supposed that it must have assumed responsibility for the defense of East Asia as a whole, China included. China was now a communist country under the leadership of Mao Tse-tung: there seemed little doubt but that Mao had come to power with the support of Japan. No doubt he was now cooperating with Japan to implement the co-prosperity sphere. Although there was nothing in the newpapers about this, it was only logical that the American secret service would have eliminated any mention of it in preparing the newspapers for us.

In most parts of colonial Africa, slavery continued well into the twentieth century. In Sierra Leone, for example, it was only in 1928 that slavery was finally abolished, even though the capital city of Freetown was originally established in the late eighteenth century as a haven for slaves repatriated from the Americas. It then became an important base for the British antislavery squadron and a new home for freed slaves rescued from slave ships captured by the British navy. Even with this symbolism slavery lingered in Sierra Leone for 130 years. Liberia, just south of Sierra Leone, was likewise founded for freed American slaves in the 1840s. Yet there, too, slavery lingered into the twentieth century; as late as the 1960s, it was estimated that one-quarter of the labor force were coerced, living and working in conditions close to slavery.

The first is that we’re living in a time of astonishing progress with digital technologies—those that have computer hardware, software, and networks at their core. These technologies are not brand-new; businesses have been buying computers for more than half a century, and Time magazine declared the personal computer its “Machine of the Year” in 1982. But just as it took generations to improve the steam engine to the point that it could power the Industrial Revolution, it’s also taken time to refine our digital engines.

My point is that while these revolution/war periods typically lead to a lot of human suffering, we should never, especially in the worst of times, lose sight of the fact that one can navigate them well—and that humanity’s power to adapt and quickly get to new and higher levels of well-being is much greater than all the bad stuff that can be thrown at us. For that reason, I believe that it is smart to trust and invest in humanity’s adaptability and inventiveness. So, while I am pretty sure that in the coming years both you and I and the world order will experience big challenges and changes, I believe that humanity will become smarter and stronger in very practical ways that will lead us to overcome these challenging times and go on to new and higher levels of prosperity.

Ask the Universe how to implement a belief structure that better promotes well-being and prosperity consciousness. When I did this, I received a magical lineup of a year of transformation, from landing a new job to landing a scholarship to the inaugural Survivor Wealth Conference hosted by FreeFrom, an organization that empowers survivors of violence with the healing, legal, financial, and business support needed for empowered independence.

Foreign-born people make up less than 13 percent of the country’s population in recent years, but between 1995 and 2005 more than 25 percent of all new engineering and technology companies had at least one immigrant cofounder, according to research by Wadhwa, Saxenian, and their colleagues.32 These companies in total had more than $52 billion in 2005 sales, and employed almost 450,000 people.

neoliberal capitalism. A self-obsessed, self-seeking form of capitalism that has normalised indifference, made a virtue out of selfishness and diminished the importance of compassion and care. A ‘pull yourself up by your bootstraps’, ‘hustle harder’ form of capitalism, that has denied the pivotal role both public services and local community have historically played in helping people prosper and has instead perpetuated the narrative that our destinies are solely in our own hands. It’s not that we weren’t ever lonely before. It’s that by redefining our relationships as transactions, recasting citizens in the role of consumers and engendering ever greater income and wealth divides, forty years of neoliberal capitalism has, at best, marginalised values such as solidarity, community, togetherness and kindness.4 At worst, it has cast these values summarily aside. We need to embrace a new form of politics – one with care and compassion at its very heart. The

Tibetans also discovered a niche that was almost uniquely their own: collecting medicinal herbs. Herbs were commonly used in both Chinese and Tibetan medicine, and many of the more valuable were found on the Tibetan plateau. Beimu, an alpine lily used to treat coughs, grew at altitudes of more than 10,000 feet, and Tibetan nomads were perfectly situated to collect it. Most lucrative was Cordyceps sinensis, a prized ingredient in traditional medicine, believed to boost immunity, stamina, and lung and kidney function. Tibetans call it yartsa gunbu, meaning “summer grass, winter worm,” or simply bu, “worm,” for short. The worm is actually a fungus that feeds on the larvae of caterpillars. In the past, the worm was commonplace enough that Tibetans would feed it to a sluggish horse or yak, but the Chinese developed a hankering for it that sent prices soaring. Chinese coaches with gold-medal ambitions would feed it to athletes; aging businessmen would eat it to enhance their sexual potency. At one point, the best-quality caterpillar fungus was worth nearly the price of gold, as much as $900 an ounce. Tibetans had a natural monopoly on the caterpillar fungus. Non-Tibetans didn’t have the local knowledge or the lung capacity to compete. The best worm was in Golok, northwest of Ngaba. Nomadic families would bring their children with them, sometimes taking them out of school because their sharp eyesight and short stature allowed them to more easily scan the ground for the worm amid the grasses and weeds. The season ran for approximately forty days of early spring, the time when the melting snow turned the still-brown hills into a spongy carpet. The families would camp out for weeks in the mountains. In a good season, a Tibetan family could make more in this period than a Chinese factory worker could earn in a year. The Communist Party would later brag about how their policies had boosted the Tibetan economy, but the truth was that nothing contributed as much as the caterpillar fungus, which according to one scholar accounted for as much as 40 percent of Tibetans’ cash earnings. Unlike earnings from mining and forestry, industries that came to be dominated by Chinese companies, this was cash that went directly into the pockets of Tibetans. The nomads acquired the spending power to support the new shops and cafés. The golden worm was part of a cycle of rising prosperity.

The Great War reduced western Europe to a shambles but proved to be a boon to American farmers. Desperate for basic agricultural products, war-ravaged countries turned to the US market, sending prices of cotton, corn, wheat, beef, and other commodities soaring. Between 1914 and 1918, the price of a bushel of corn rose from fifty-nine cents to $1.30, a bushel of wheat from $1.05 to $2.34, and hogs from $7.40 to $16.70 per hundred pounds.1 To meet the demand, farmers acquired more land, expanded their herds of livestock, and invested in new equipment, taking out loans on easy credit to bankroll their purchases. In the years following the armistice of 1918, however—as European nations recovered from the catastrophe—US farm exports plunged so dramatically that one scholar describes the market collapse as a “price toboggan.”2 By 1921, the price of “wheat, corn, beef and pork [had] all plummeted by nearly one-half.”3 Farmers, who had enjoyed unprecedented prosperity just a few years earlier, now faced financial ruin, defaulting on equipment loans, tax payments, and mortgages.

There is never a better time than the present to improve your state of being, to walk into the best of what you & that potential of yours have to offer. Darling listen, you possess limitless potential. You can be & do anything you want. Remind yourself this now & everyday – “There is always more of me to call upon.” I want you to enter in 2022 with a positive & fearless attitude. Let you resolve to co-create & lead your life from front allowing it to bring a fresh bout of excellence to your life. I am praying for a better 2022 for you & the world. I sincerely wish & hope for an end to covid & some of our other difficulties in the New Year. Wishing you more happiness, wellness, prosperity & fulfilment in the coming year & always. Blessings!

This is what the LORD says: “When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place. For I know the plans I have for you,” declares the LORD, “plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listen to you.

As early as November 1966, the Red Guard Corps of Beijing Normal University had set their sights on the Confucian ancestral home in Qufu County in Shandong Province. Invoking the language of the May Fourth movement, they proceeded to Qufu, where they established themselves as the Revolutionary Rebel Liaison State to Annihilate the Old Curiosity Shop of Confucius. Within the month they had totally destroyed the Temple of Confucius, the Kong Family Mansion, the Cemetery of Confucius (including the Master’s grave), and all the statues, steles, and relics in the area... In January 1967 another Red Guard unit editorialized in the People’s Daily: To struggle against Confucius, the feudal mummy, and thoroughly eradicate . . . reactionary Confucianism is one of our important tasks in the Great Cultural Revolution. And then, to make their point, they went on a nationwide rampage, destroying temples, statues, historical landmarks, texts, and anything at all to do with the ancient Sage... The Cultural Revolution came to an end with Mao’s death in 1976. In 1978 Deng Xiaoping (1904–97) became China’s paramount leader, setting China on a course of economic and political reform, and effectively bringing an end to the Maoist ideal of class conflict and perpetual revolution. Since 2000, the leadership in Beijing, eager to advance economic prosperity and promote social stability, has talked not of the need for class conflict but of the goal of achieving a “harmonious society,” citing approvingly the passage from the Analects, “harmony is something to be cherished” (1.12). The Confucius compound in Qufu has been renovated and is now the site of annual celebrations of Confucius’s birthday in late September. In recent years, colleges and universities throughout the country—Beijing University, Qufu Normal University, Renmin University, Shaanxi Normal University, and Shandong University, to name a few—have established Confucian study and research centers. And, in the opening ceremonies of the 2008 Olympics, the Beijing Olympic Committee welcomed guests from around the world to Beijing with salutations from the Analects, “Is it not a joy to have friends come from afar?” and “Within the fours seas all men are brothers,” not with sayings from Mao’s Little Red Book. Tellingly, when the Chinese government began funding centers to support the study of the Chinese language and culture in foreign schools and universities around the globe in 2004—a move interpreted as an ef f ort to expand China’s “soft power”—it chose to name these centers Confucius Institutes... The failure of Marxism-Leninism has created an ideological vacuum, prompting people to seek new ways of understanding society and new sources of spiritual inspiration. The endemic culture of greed and corruption—spawned by the economic reforms and the celebration of wealth accompanying them—has given rise to a search for a set of values that will address these social ills. And, crucially, rising nationalist sentiments have fueled a desire to fi nd meaning within the native tradition—and to of f set the malignant ef f ects of Western decadence and materialism. Confucius has thus played a variety of roles in China’s twentieth and twenty-first centuries. At times praised, at times vilified, he has been both good guy and bad guy. Yet whether good or bad, he has always been somewhere on the stage. These days Confucius appears to be gaining favor again, in official circles and among the people. But what the future holds for him and his teachings is difficult to predict. All we can say with any certainty is that Confucius will continue to matter.

Africa, I believe, is embarking upon an era of sharp divergences in which China will play a huge role in specific national outcomes—for better and for worse, perhaps even dramatically, depending on the country. Places endowed with stable governments, with elites that are accountable and responsive to the needs of their fellow citizens, and with relatively healthy institutions, will put themselves in a position to thrive on the strength of robust Chinese demand for their exports and fast-growing investment from China and from a range of other emerging economic powers, including Brazil, Turkey, India, and Vietnam. Inevitably, most of these African countries will be democracies. Other nations, whether venal dictatorships, states rendered dysfunctional by war, and even some fragile democracies—places where institutions remain too weak or corrupted—will sell off their mineral resources to China and other bidders, and squander what is in effect a one-time chance to convert underground riches into aboveground wealth by investing in their own citizens and creating new kinds of economic activity beyond today’s simple extraction. The proposition at work here couldn’t be more straightforward. The timeline for resource depletion in many African countries is running in tandem with the timeline for the continent’s unprecedented demographic explosion. At current rates, in the next forty years, most African states will have twice the number of people they count now. By that same time, their presently known reserves of minerals like iron, bauxite, copper, cobalt, uranium, gold, and more, will be largely depleted. Those who have diversified their economies and invested in their citizens, particularly in education and health, will have a shot at prosperity. Those that haven’t, stand to become hellish places, barely viable, if viable at all.

Out of New York came a governor from the moneyed class, Franklin Delano Roosevelt, and he drove Murray to fits—being from that hated family. (FDR’s cousin, Teddy, had forced Murray to remove a white supremacist plank from the Oklahoma constitution before he would allow it to join the union.) At first, Franklin Roosevelt was dismissed as a man without heft, a dilettante running on one of the nation’s great names. Then he took up the cause of the “forgotten man”—the broken farmer on the plains, the apple vendor in the city, the factory hand now hitting the rails. And though he spoke with an accent that sounded funny to anyone outside the mid-Atlantic states, and he seemed a bit jaunty with that cigarette holder, Roosevelt roused people with a blend of hope and outrage. He knew hardship and the kind of emotional panic that comes when your world collapses. He had been felled by double pneumonia in 1918, which nearly killed him, and polio in 1921, which left him partially paralyzed. He had been told time and again in the prime of his young adulthood that he had no future, that he would not walk again, that he might not live much longer. “If you spent two years in bed trying to wiggle your toe, after that anything would seem easy,” he said. Hoover believed the cure for the Depression was to prime the pump at the producer end, helping factories and business owners get up and running again. Goods would roll off the lines, prosperity would follow. Roosevelt said it made no sense to gin up the machines of production if people could not afford to buy what came out the factory door. “These unhappy times call for the building of plans that rest upon the forgotten, the unorganized, the indispensable units of economic powers,” FDR said on April 7, 1932, in a radio speech that defined the central theme of his campaign. He called for faith “in the forgotten man at the bottom of the economic pyramid.” That forgotten man was likely to be a person with prairie dirt under the fingernails. “How much do the shallow thinkers realize that approximately one half of our population, fifty or sixty million people, earn their living by farming or in small towns where existence immediately depends on farms?

Dear Earth, I hear you whispering in my ear. The crisp breeze is telling me a story, and I am so intrigued. The breeze and the gentle wind are telling me that you all are lucky. I agree with them because you have a mother who cares deeply about you so much! You have four seasons, and Mother Nature takes her time to prepare you for the changes to come in such a gentle and comfortable way. I imagine her smiling as she gently pushes the leaves as they dance in the wind. She caresses the leaves while they slowly turn different colors as they change, falling calmly. Fall harvest prepares you for the winter days ahead as you peacefully sleep. Spring awakens you from your well-needed rest. You joyfully bloom with so much grace while the bees playfully enjoy the flowers and the birds sing as the sun rises. By the time summer comes, you are wide awake, enjoying the extended daylight. As fall peacefully tiptoes in, you prepare yourself for a new and prosperous year to come. Unlike you, all four seasons in my life are always heavier, year after year. Every day of my life is filled with uncertainties. I am free-falling, not knowing where I am going to end up. Although everything is closing in on me, I keep going. Most times, it is hard, but I try to keep a little hope and press on. However, when things do not work out accordingly, I replace hope with a higher perspective of fear and uncertainty. As I admire the soul of the earth and the Grandfather Tree, I am confident that I can try to believe again. We shall see. Longing to be the soul of the earth.

More fundamentally, productivity gains from automation may always be somewhat limited, especially compared to the introduction of new products and tasks that transform the production process, such as those in the early Ford factories. Automation is about substituting cheaper machines or algorithms for human labor, and reducing production costs by 10 or even 20 percent in a few tasks will have relatively small consequences for TFP or the efficiency of the production process. In contrast, introducing new technologies, such as electrification, novel designs, or new production tasks, has been at the root of transformative TFP gains throughout much of the twentieth century.

Planters were more than willing to play their role in the drama. Enfranchised by the creation of a popularly elected territorial legislature, they achieved far more power than they ever had under Spanish or even French rule, and they were quick to turn it on the free people of color. In 1806, within three years of American accession, the planter-dominated legislature contained the growth of the free black population, severely circumscribing the rights of slaves to initiate manumission. Thereafter slaves could be freed only by special legislative enactment. That done, the legislature struck at the privileges free people of color had enjoyed under Spanish rule, issuing prohibitions against carrying guns, punishing free black criminals more severely than white ones, and authorizing slaves to testify in court against free blacks but not whites. In an act that represented the very essence of the planters' contempt for people of color, the territorial legislature declared that 'free people of color ought never to insult or strike white people, nor presume to conceive themselves equal to whites, but on the contrary . . . they ought to yield to them on every occasion and never speak or answer them but with respect.' With planters now in control, the free people's position in the society of the lower Mississippi Valley slipped sharply. Claiborne slowly reduced the size of the black militia, first placing it under the control of white officers and then deactiviting it entirely when the territorial legislature refused to recommission it. The free black population continued to grow, but - with limitations on manumission and self-purchase - most of the growth derived from the natural increase and immigration. The dynamism of the final decades of the eighteenth century, when the free black population grew faster than either the white or slave population, dissipated, prosperity declined, and the great thrust toward equality was blunted as the new American ruler turned its back on them. In the years that followed, as white immigrants flowed into the Mississippi Valley and the Gulf ports grew whiter, American administrators found it easier to ignore the free people of color or, worse yet, let the planters have their way. Occasionally, new crises arose, suddenly elevating free people to their old importance. In 1811, when slaves revolted in Pointe Coupee, and in 1815, when the British invaded Louisiana, free colored militiamen took up their traditional role as the handmaiden of the ruling class in hopes that their loyalty would be rewarded. But long-term gains were few. Free people of color were forced to settle for a middling status, above slaves but below whites. The collapse of the free people's struggle for equality cleared the way for the expansion of slavery. The Age of Revolution had threatened slavery in the lower Mississippi Valley, as it had elsewhere on the mainland. Planters parried the thrust with success. As in the Upper and Lower South, African-American slavery grew far more rapidly than freedom in the lower Mississippi Valley during the post-revolutionary years. The planters' westward surge out of the seaboard regions soon connected with their northward movement up the Mississippi Valley to create what would be the heartland of the plantation South in the nineteenth century. As the Age of Revolution receded, the plantation revolution roared ahead, and with it the Second Middle Passage.

In fact, a thousand years of history and contemporary evidence make one thing abundantly clear: there is nothing automatic about new technologies bringing widespread prosperity. Whether they do or not is an economic, social, and political choice.

There are many Christians who reverence the faith of Islam and yet regard the Mahdi merely as a commonplace religious impostor whom force of circumstances elevated to notoriety. In a certain sense, this may be true. But I know not how a genuine may be distinguished from a spurious Prophet, except by the measure of his success. The triumphs of the Mahdi were in his lifetime far greater than those of the founder of the Mohammedan faith; and the chief difference between orthodox Mohammedanism and Mahdism was that the original impulse was opposed only by decaying systems of government and society and the recent movement came in contact with a mighty civilisation and the machinery of science. Recognising this,I do not share the popular opinion, and I believe that if in future years prosperity should come to the peoples of the Upper Nile, and learning and happiness follow in its train, then the first Arab historian who shall investigate the early annals of that new nation, will not forget, foremost among the heroes of his race, to write the name of Mohammed Ahmed .

It is undoubtedly wrong to say that a land has a civilization of several thousand years, so it must necessarily have a superior nature compared to other societies. More clearly, civilization is the result of the gathering of people. This foundation was established to provide their common interests. Over time, as the civilizations become older, the connection of the new generations with the civilization of their ancestors, especially in the field and system of culture, is interrupted and transformed, and sometimes it is reversed from their first view, for example, a civilization that was based on love, today, It has been reached the sanctification of death and bloodshed. Therefore, civilization can be formed at any time, it is important that it is dynamic and alive so everyone strives for happiness. The fruit of this young civilization can bring prosperity to at least several generations, but it cannot be permanent, and without a doubt, future generations should think about their new civilizations.

Line 4 - Sales (Director) Throughout the Golden Path Program we have gotten to know the 4th line as the great ‘friendmaker’. This gift comes from a truly genuine heart, and an easy warmth with people and community. This is the kind of person that emerges through the Venus Sequence, as those 4th lines release some of their inner restrictions and fears. To have a 4th line Vocation is to be a spokesperson. Such gifts are given to us to serve the whole, and although the 4th line wound may feel reluctant to engage at this level, they do have to overcome the fear that they inherited in their very early years. When we say that the 4th line is the most natural salesperson of all the lines, it does not mean only in business. The open 4th line is always selling their heart. They are here to create more openness, to help others overcome their fears, and to be examples of open-hearted communication. Like the 4th line, the 3rd line can be hugely successful in a business context. However, the role and style of the 4th line is very different. Their role is more like the director of the movie. They have to work closely with people, which involves diplomacy, conviction, and focus. The 4th line knows what the movie should look like, and their one-pointed drive will ensure that everyone else comes into harmony around that direction. The 4th line is comfortable taking control and guiding others to work towards a collective vision or ideal. This is where the notion of sales comes in - the 4th line can diffuse difficulties through the sheer strength and goodwill of its character. The 4th line also has a strong theme of aloneness as a counterbalance to its communal warmth. The inner strength and commitment of these people is rooted in this ability to stand alone and remain committed to one’s ideal, despite the odds. If you have a 4th line Vocation, then you are here to influence humanity. You are here to use your considerable gifts to open people’s hearts. If you happen to be selling a specific idea or product, then at the deepest level it is really an excuse to share your spirit with others. Sometimes you may also be here to deliver a rousing message that shakes people out of their comfort zones, and brings them to a new place inside themselves. Since the 4th line is so good at convincing people about things, it is for a very good reason. When this reason is for a higher purpose, then your whole life moves onto a higher level. There is nothing more powerful or authentic than when one of us stands alone in the world and expresses the love in our heart - whatever creative form that may take.

For two years the battles raged across the lands, one side fighting for conquest, the other for freedom. Othium-powered weapons wreaked havoc on defending armies. The red fire was hard to resist, but the white light was stronger. Gradually the tide turned and the freedom fighters regained control of their lands and their cities. The stage was set for the final battle. The opposing forces met outside the Ackar city of Erbea in 1302 and the forces of good won the day. The alchemist escaped and was about to take his revenge at a wedding ceremony when he was bound by the white light. All that remained was his heart, or maybe his soul, encapsulated in a piece of red rock. Dewar the Third succeeded his father and the new king promised a time of peace and prosperity. History would call him the Peacemaker. Now, two hundred years on, a new Emperor seeks to rule the world, while an illegitimate son sets out on a path towards revenge and a thief begins to learn his trade. It is time for the alchemist to return.

Happy Lunar New Year! It's time to channel your inner dragon and breathe fire into your goals. Let's kick off this year with a fire of confidence, fierce determination, and unstoppable energy. Here's to embracing change, chasing dreams, and devouring all the delicious dumplings along the way. Wishing you a year filled with laughter, prosperity, and unforgettable adventures. Let's make this Year of the Dragon one to remember! Dragon energy, activate!

Twenty years ago, the people of the world came together in an unprecedented step to form a new international order. Since the first global election, war among participating jurisdictions has been eradicated, and prosperity and trade have spread.