The Time Regulation Institute Quotes

Free markets are necessary to promote long-term growth, but they are not self-regulating, particularly when it comes to banks and other large financial institutions.

I fear that those who see freedom solely as a political concept will never fully grasp its meaning. The political pursuit of freedom can lead to its eradication on a grand scale—or rather it opens the door to countless curtailments.

The lesson of history, then, is that even as institutions and policy makers improve, there will always be a temptation to stretch the limits. Just as an individual can go bankrupt no matter how rich she starts out, a financial system can collapse under the pressure of greed, politics, and profits no matter how well regulated it seems to be.

Eroticism implies a claim of the instant against time, of the individual against the collectivity; it affirms separation against communication; it rebels against all regulation; it contains a principle hostile to society. Social customs are never bent to fit the rigor of institutions and laws: love has forever asserted itself against them.

His description of the many arms which the Roman soldier was required to become expert in reminds one of the almost innumerable duties of the present day infantryman. Recruits were to be hardened so as to be able to march twenty miles in half a summer's day at ordinary step and twenty-four miles at quick step. It was the ancient regulation that practice marches of this distance must be made three times a month.

5. The reading of the Scriptures with godly fear, the sound preaching, and conscionable hearing of the Word, in obedience unto God, with understanding, faith, and reverence; singing of psalms with grace in heart; as also the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: besides religious oaths, vows solemn fastings, and thanksgivings upon special occasions, which are, in their several times and seasons, to be used in a holy and religious manner. Another element of true worship is the "signing of psalms with grace in the heart." It will be observed that the Confession does not acknowledge the legitimacy of the use of modern hymns in the worship of God, but rather only the psalms of the Old Testament. It is not generally realized today that Presbyterian (and many other Reformed) churches originally used only the inspired psalms, hymns and songs of the biblical Psalter in divine worship, but such is the case. The Westminster Assembly not only expressed the conviction that the psalms should be sung in divine worship, but implemented it by preparing a metrical version of the Psalter for use in the churches. This is not the place to attempt a consideration of this question. But we must record our conviction that the Confession is correct at this point. It is correct, we believe, because it has never been proved that God has commanded his Church to sing the uninspired compositions of men rather than or along with the inspired songs, hymns, and psalms of the Psalter in divine worship.

Not the external and physical alone is now managed by machinery, but the internal and spiritual also.... The same habit regulates not our modes of action alone, but our modes of thought and feeling. Men are grown mechanical in head and heart, as well as in hand. They have lost faith in individual endeavour, and in natural force, of any kind. Not for internal perfection, but for external combinations and arrangements, for institutions, constitutions – for Mechanism of one sort or another, do they hope and struggle. Their whole efforts, attachments, opinions, turn on mechanism, and are of a mechanical character.

Several wealthy and benevolent individuals in the county subscribed largely for the erection of a more convenient building in a better situation; new regulations were made; improvements in diet and clothing introduced; the funds of the school were intrusted to the management of a committee. Mr. Brocklehurst, who, from his wealth and family connections, could not be overlooked, still retained the post of treasurer; but he was aided in the discharge of his duties by gentlemen of rather more enlarged and sympathising minds: his office of inspector, too, was shared by those who knew how to combine reason with strictness, comfort with economy, compassion with uprightness. The school, thus improved, became in time a truly useful and noble institution.

Every Pirate Wants to Be an Admiral IT’S NOT AS though this is the first time we’ve had to rethink what copyright is, what it should do, and whom it should serve. The activities that copyright regulates—copying, transmission, display, performance—are technological activities, so when technology changes, it’s usually the case that copyright has to change, too. And it’s rarely pretty. When piano rolls were invented, the composers, whose income came from sheet music, were aghast. They couldn’t believe that player-piano companies had the audacity to record and sell performances of their work. They tried—unsuccessfully—to have such recordings classified as copyright violations. Then (thanks in part to the institution of a compulsory license) the piano-roll pirates and their compatriots in the wax-cylinder business got legit, and became the record industry. Then the radio came along, and broadcasters had the audacity to argue that they should be able to play records over the air. The record industry was furious, and tried (unsuccessfully) to block radio broadcasts without explicit permission from recording artists. Their argument was “When we used technology to appropriate and further commercialize the works of composers, that was progress. When these upstart broadcasters do it to our records, that’s piracy.” A few decades later, with the dust settled around radio transmission, along came cable TV, which appropriated broadcasts sent over the air and retransmitted them over cables. The broadcasters argued (unsuccessfully) that this was a form of piracy, and that the law should put an immediate halt to it. Their argument? The familiar one: “When we did it, it was progress. When they do it to us, that’s piracy.” Then came the VCR, which instigated a landmark lawsuit by the cable operators and the studios, a legal battle that was waged for eight years, finishing up in the 1984 Supreme Court “Betamax” ruling. You can look up the briefs if you’d like, but fundamentally, they went like this: “When we took the broadcasts without permission, that was progress. Now that someone’s recording our cable signals without permission, that’s piracy.” Sony won, and fifteen years later it was one of the first companies to get in line to sue Internet companies that were making it easier to copy music and videos online. I have a name for the principle at work here: “Every pirate wants to be an admiral.

The Proofs Human society has devised a system of proofs or tests that people must pass before they can participate in many aspects of commercial exchange and social interaction. Until they can prove that they are who they say they are, and until that identity is tied to a record of on-time payments, property ownership, and other forms of trustworthy behavior, they are often excluded—from getting bank accounts, from accessing credit, from being able to vote, from anything other than prepaid telephone or electricity. It’s why one of the biggest opportunities for this technology to address the problem of global financial inclusion is that it might help people come up with these proofs. In a nutshell, the goal can be defined as proving who I am, what I do, and what I own. Companies and institutions habitually ask questions—about identity, about reputation, and about assets—before engaging with someone as an employee or business partner. A business that’s unable to develop a reliable picture of a person’s identity, reputation, and assets faces uncertainty. Would you hire or loan money to a person about whom you knew nothing? It is riskier to deal with such people, which in turn means they must pay marked-up prices to access all sorts of financial services. They pay higher rates on a loan or are forced by a pawnshop to accept a steep discount on their pawned belongings in return for credit. Unable to get bank accounts or credit cards, they cash checks at a steep discount from the face value, pay high fees on money orders, and pay cash for everything while the rest of us enjoy twenty-five days interest free on our credit cards. It’s expensive to be poor, which means it’s a self-perpetuating state of being. Sometimes the service providers’ caution is dictated by regulation or compliance rules more than the unwillingness of the banker or trader to enter a deal—in the United States and other developed countries, banks are required to hold more capital against loans deemed to be of poor quality, for example. But many other times the driving factor is just fear of the unknown. Either way, anything that adds transparency to the multi-faceted picture of people’s lives should help institutions lower the cost of financing and insuring them.

If you want to know the real reasons why certain politicians vote the way they do - follow the money. Arch Brexiteer Jacob Rees-Mogg (a.k.a. JackOff Grease-Smug) stands to make billions via his investment firm - Somerset Capital Management - if the UK crashes unceremoniously out of the European Union without a secure future trade deal. Why ? Because proposed EU regulations will give enforcement agencies greater powers to curb the activities adopted by the sort of off-shore tax havens his company employs. Consequently the British electorate get swindled not once, but twice. Firstly because any sort of Brexit - whether hard, soft, or half-baked - will make every man, woman and child in the UK that much poorer than under the status quo currently enjoyed as a fully paid up member of the EU. Secondly because Rees-Mogg's company, if not brought to heel by appropriate EU wide legislation, will deprive Her Majesty's Treasury of millions in taxes, thus leading to more onerous taxes for the rest of us. It begs the question, who else in the obscure but influential European Research Group (ERG) that he chairs and the Institute for Economic Affairs (IEA) that he subscribes to, have similar vested interests in a no-deal Brexit ? It is high time for infinitely greater parliamentary and public scrutiny into the UK Register of Members' Financial Interests in order to put an end to these nefarious dealings and appalling double standards in public life which only serve to further corrode public trust in an already fragile democracy.

The power of the big fish in general to regroup is hardly restricted to banking. When Standard Oil was broken up in 1911, the immediate effect was to replace a national monopoly with a number of regional monopolies controlled by many of the same Wall Street interests. Ultimately, the regional monopolies regrouped: In 1999 Exxon (formerly Standard Oil Company of New Jersey) and Mobil (formerly Standard Oil Company of New York) reconvened in one of the largest mergers in US history. In 1961 Kyso (formerly Standard Oil of Kentucky) was purchased by Chevron (formerly Standard Oil of California); and in the 1960s and 1970s Sohio (formerly Standard Oil of Ohio) was bought by British Petroleum (BP), which then, in 1998, merged with Amoco (formerly Standard Oil of Indiana). The tale of AT&T is similar. As the result of an antitrust settlement with the government, on January 1, 1984, AT&T spun off its local operations so as to create seven so-called Baby Bells. But the Baby Bells quickly began to merge and regroup. By 2006 four of the Baby Bells were reunited with their parent company AT&T, and two others (Bell Atlantic and NYNEX) merged to form Verizon. So the hope that you can make a banking breakup stick (even if it were to be achieved) flies in the face of some pretty daunting experience. Also, note carefully a major political fact: The time when traditional reformers had enough power to make tough banking regulation really work was the time when progressive politics still had the powerful institutional backing of strong labor unions. But as we have seen, that time is long ago and far away.

If Marx had no time for the state, it was partly because he viewed it as a kind of alienated power. It was as though this august entity had confiscated the abilities of men and women to determine their own existence, and was now doing so on their behalf. It also had the impudence to call this process ‘‘democracy.’’ Marx himself began his career as a radical democrat and ended up as a revolutionary one, as he came to realize just how much transformation genuine democracy would entail; and it is as a democrat that he challenges the state’s sublime authority. He is too wholehearted a believer in popular sovereignty to rest content with the pale shadow of it known as parliamentary democracy. He is not in principle opposed to parliaments, any more than was Lenin. But he saw democracy as too precious to be entrusted to parliaments alone. It had to be local, popular and spread across all the institutions of civil society. It had to extend to economic as well as political life. It had to mean actual self-government, not government entrusted to a political elite. The state Marx approved of was the rule of citizens over themselves, not of a minority over a majority. The state, Marx considered, had come adrift from civil society. There was a blatant contradiction between the two. We were, for example, abstractly equal as citizens within the state, but dramatically unequal in everyday social existence. That social existence was riven with conflicts, but the state projected an image of it as seamlessly whole. The state saw itself as shaping society from above, but was in fact a product of it. Society did not stem from the state; instead, the state was a parasite on society. The whole setup was topsy-turvy. As one commentator puts it, ‘‘Democracy and capitalism have been turned upside down’’—meaning that instead of political institutions regulating capitalism, capitalism regulated them. The speaker is Robert Reich, a former U.S. labour secretary, who is not generally suspected of being a Marxist. Marx’s aim was to close this gap between state and society, politics and everyday life, by dissolving the former into the latter. And this is what he called democracy. Men and women had to reclaim in their daily lives the powers that the state had appropriated from them. Socialism is the completion of democracy, not the negation of it. It is hard to see why so many defenders of democracy should find this vision objectionable.

For example, there’s an uncharacteristic explosion of creativity among accountants. Yes, accountants: Groups like the Thriveal C.P.A. Network and the VeraSage Institute are leading that profession from its roots in near-total risk aversion to something approaching the opposite. Computing may have commoditized much of the industry’s everyday work, but some enterprising accountants are learning how to use some of their biggest assets — the trust of their clients and access to financial data — to provide deep insights into a company’s business. They’re identifying which activities are most profitable, which ones are wasteful and when the former become the latter. Accounting once was entirely backward-looking and, because no one would pay for an audit for fun, dependent on government regulation. It was a cost. Now real-time networked software can make it forward-looking and a source of profit. It’s worth remembering, though, that this process never ends: As soon as accountants discover a new sort of service to provide their customers, some software innovator will be seeking ways to automate it, which means those accountants will work to constantly come up with even newer ideas. The failure loop will

For as Dostoyevsky warned, “No nation on earth, no society with a certain measure of stability, has been developed to order, on the lines of a program imported from abroad.

The ‘Sturm und Drang’ was even more complicated in its sociological structure than the West European forms of preromanticism, and not merely because the German middle class and the German intelligentsia had never identified themselves closely enough with the enlightenment to keep their eyes sharply fixed on the aims of the movement and not to deviate from it, but also because their struggle against the rationalism of the absolutist regime was at the same time a struggle against the progressive tendencies of the age. They never became aware of the fact that the rationalism of the princes represented a less serious danger for the future than the anti-rationalism of their own compeers. From being the enemies of despotism they, therefore, became the instruments of reaction and merely promoted the interests of the privileged classes with their attacks on bureaucratic centralization. To be sure, their struggle was not directed against the social levelling tendencies of the system, with which aristocratic and upper middle-class interests were in conflict, but against its generalizing influence and violation of all intellectual distinction and variety. They championed the rights of life, of individual being, natural growth and organic development, against the rigid formalism of the rationalized administration, and meant not only the denial of the bureaucratic state with its mechanical generalization and regimentation, but also the repudiation of the planning and regulating reformism of the enlightenment. And although the idea of the spontaneous, irrational life was still of an indefinite and fluctuating nature and certainly hostile to the enlightenment, but not yet markedly conservative in its purpose, nevertheless, it already contained the essence of the whole philosophy of conservatism. It did not need much now to ascribe a mystical superrationality to this principle of ‘life’, in contrast to which the rationalism of enlightened thought seemed unnatural, inflexible and doctrinaire, and to represent the rise of political and social institutions from historical ‘life’ as a ‘natural’, that is to say, superhuman and superrational growth, in order to protect these institutions against all arbitrary attacks and to secure the continuance of the prevailing system.

Blaming Goldwater’s retreat on his effort to win over the majority of voters (and recoiling, too, from the senator’s military adventurism), Crane went on to join the Libertarian Party, which had been summoned into being in a Denver living room in December 1971. Its founders sought a world in which liberty was preserved by the total absence of government coercion in any form. That entailed the end of public education, Social Security, Medicare, the U.S. Postal Service, minimum wage laws, prohibitions against child labor, foreign aid, the Environmental Protection Agency, prosecution for drug use or voluntary prostitution—and, in time, the end of taxes and government regulations of any kind.46 And those were just the marquee targets. Crane was as insistent as Rothbard and Koch about the need for a libertarian revolution against the statist world system of the twentieth century. “The Establishment” had to be overthrown—its conservative wing along with its liberal wing. Both suffered “intellectual bankruptcy,” the conservatives for their “militarism” and the liberals for their “false goals of equality.” The future belonged to the only “truly radical vision”: “repudiating state power” altogether.47 Once Crane agreed to lead the training institute, all that was lacking was a name, which Rothbard eventually supplied: it would be called the Cato Institute. The name was a wink to insiders: while seeming to gesture toward the Cato’s Letters of the American Revolution, thus performing an appealing patriotism, it also alluded to Cato the Elder, the Roman leader famed for his declaration that “Carthage must be destroyed!” For this new Cato’s mission was also one of demolition: it sought nothing less than the annihilation of statism in America.48

one of the book’s enduring contributions—its focus on the institutions that regulate the global economy—was directly linked to Polanyi’s multiple exiles. His moves from Budapest to Vienna to England and then to the United States, combined with a deep sense of moral responsibility, made Polanyi a kind of world citizen.

There was a time when we were told that breaches, by the States, of the regulations of the federal authority were not to be expected; that a sense of common interest would preside over the conduct of the respective members, and would beget a full compliance with all the constitutional requisitions of the Union. This language, at the present day, would appear as wild as a great part of what we now hear from the same quarter will be thought, when we shall have received further lessons from that best oracle of wisdom, experience. It at all times betrayed an ignorance of the true springs by which human conduct is actuated, and belied the original inducements to the establishment of civil power. Why has government been instituted at all? Because the passions of men will not conform to the dictates of reason and justice, without constraint. Has it been found that bodies of men act with more rectitude or greater disinterestedness than individuals? The contrary of this has been inferred by all accurate observers of the conduct of mankind; and the inference is founded upon obvious reasons. Regard to reputation has a less active influence, when the infamy of a bad action is to be divided among a number than when it is to fall singly upon one. A spirit of faction, which is apt to mingle its poison in the deliberations of all bodies of men, will often hurry the persons of whom they are composed into improprieties and excesses, for which they would blush in a private capacity.

The Competitive Enterprise Institute determined that by December 30, 2016, in a record-setting Federal Register of 97,110 pages, agencies had issued 3,853 rules and regulations, 43 more than 2015 and eighteen times the number of laws (Public Laws) Congress passed during the year.68

The truth is that our market economy is a finely tuned legal and moral system that has evolved over hundreds of years. It is not a natural condition, but an extremely sophisticated institutional construction, one that requires constant monitoring and enforcement. The system of property rights alone requires a massive legal-bureaucratic apparatus just to keep track of who owns what and who owes what to whom. Consumer protection laws, which establish the basic rules designed to ensure that competition remains “healthy,” are also an enormous legal apparatus. (It was estimated, for instance, that after the “velvet revolution,” the Czech Republic needed to pass eighty thousand pages of law in order to get its product standards up to minimum European Union levels.) Furthermore, the number of regulations must increase every time someone finds a more ingenious way of circumventing the old ones (in the same way that the number of rules governing sport increases every time someone finds a new way of cheating).

The labor of enslaved women and men was crucial to the Five Tribes’ economic and social success in Indian Territory... Preserved through family lines and nourished by increasing dividends, Black chattel slavery had bene an element of life in the Five Tribes for decades by the time of the Civil War.” Pg 23 “The Five Tribes, to varying degrees, adapted the institution of slavery to suit their own needs beginning in the late 1700s and intensifying in the early 1800s. Along with the institution of slavery the Five Tribes also adopted other parts of American ‘civilization,’ such as Euro-American clothing, agriculture, political language, religion….while retaining aspects of their own culture. As in the United States, the majority of people in the Five Tribes did not own slaves. Yet, Indian elites created an economy and culture that highly valued and regulated slavery and the rights of slave owners…In 1860, about thirty years after their removal to Indian Territory from their respective homes in the Southeast, Cherokee Nation members owned 2,511 slaves (15 percent of their total population), Choctaw members owned 2,349 slaves (14 percent of their total population, and Creek members owned 975 slaves, which amounted to 18 percent of their total population, a proportion equivalent to that of white slave owners in Tennessee, a former neighbor of the Chickasaw Nation. Slave labor allowed wealthy Indians to rebuild the infrastructure of their lives even bigger and better than before. John Ross, a Cherokee chief, lived in a log cabin directly after Removal. After a few years, he replaced this dwelling with a yellow mansion, complete with a columned porch.

The economy and financial markets are becoming global, while monetary policy and financial supervision and regulation are conducted at the country level by national authorities. This is what the sovereign state is all about. For the foreseeable future, it is unrealistic to imagine that the authorities in large countries will conduct monetary policy or financial supervision and regulation for the sake of global stability. The gap between the reality of the global economy and the policy-making institutions is the essential source of the problem we are faced with for many decades to come. Most problems derive from the fact that (1) central banks lack the incentive to 'internalize' the international spillover from their own conduct of monetary policy, (2) there is no global lender of last resort that is really worthy of that title, and (3) financial institutions tend to consume the services of financial stability excessively by not internalizing the impact of their own behavior on financial stability - the 'tragedy of the commons.

Michael Lipper of the fund-tracking company Lipper Analytical Services said that the warnings applied to mutual funds, too; 475 of 1,728 stock, bond, and balanced funds had invested billions in derivatives, yet such holdings “magically seem to disappear” the day funds have to file statements with shareholders. Although mutual funds are forbidden by government regulation from using leverage to buy securities with borrowed money, the Investment Company Institute, a Washington-based mutual fund trade group, announced that mutual funds not only held derivatives worth $7.5 billion (2.13 percent of total assets), they owned $1.5 billion of the special derivatives called structured notes, of which PERLS was one type. For example, Fidelity Investment’s $10 billion Asset Manager fund had $800 million invested in structured notes in the last quarter of 1993, including leveraged bets on Finnish, Swedish, and British interest rates. One note, based on Canadian rates and leveraged thirteen times, had gained 33 percent the previous year; in the first four months of 1994, that same note plunged 25 percent. What was worse, the mutual fund trade groups didn’t even seem to know about the purchases of PLUS Notes.

Render us rich and flourishing,” says an Orphic hymn; “make us also wise and chaste.” Thus the hearth-fire is a sort of a moral being; it shines, and warms, and cooks the sacred food, but at the same time it thinks, and has a conscience; it knows men’s duties, and sees that they are fulfilled. One might call it human, for it has the double nature of man; physically, it blazes up, it moves, it lives, it procures abundance, it prepares the repast, it nourishes the body; morally, it has sentiments and affections, it gives man purity, it enjoins the beautiful and the good, it nourishes the soul. One might say that it supports human life in the double series of its manifestations. It is at the same time the source of wealth, of health, of virtue. It is truly the god of human nature. Later, when this worship had been assigned to a second place by Brahma or by Zeus, there still remained in the hearth-fire whatever of divine was most accessible to man. It became his mediator with the gods of physical nature; it undertook to carry to heaven the prayer and the offering of man, and to bring the divine favors back to him. Still later, when they made the great Vesta of this myth of the sacred fire, Vesta was the virgin goddess. She represented in the world neither fecundity nor power; she was order, but not rigorous, abstract, mathematical order, the imperious and unchangeable law, ἀνάγκη [“necessity”], which was early perceived in physical nature. She was moral order. They imagined her as a sort of universal soul, which regulated the different movements of worlds, as the human soul keeps order in the human system. Thus are we permitted to look into the way of thinking of primitive generations. The principle of this worship is outside of physical nature, and is found in this little mysterious world, this microcosm—man.

While all of this digital chaos will be a nuisance to democratic societies, it will not destroy the democratic system. Institutions and polities will be left intact, if slightly battered. And once democracies determine the appropriate laws to regulate and control new trends, the result may even be an improvement, with a strengthened social contract and greater efficiency and transparency in society. But this will take time, because norms are not quick to change, and each democracy will move at its own pace.

American culture quite naturally provides these ideological supports to those it favors and elects as fellow participants in the social and psychological institutions which regulate its established arrangements. Essentially, these favored persons have been middle-class white men. A middle-class white man's evolution out of embeddedness in the interpersonal is not a moving spectacle in our culture precisely because there is no spectacle - you cannot watch it (unless you look closely at a given individual over time". It will stand out in the private relations of the person's immediate network but it does not stand out as figure on the cultural ground precisely because it is embedded in the tacit ideology of the culture. This is one reason the tacit ideology is so powerful and insidious for those it excludes: it cannot be seen; it is not held up for examination. What may be the most important consequence of the upheavals of the last fifteen years - largely through the attention these upheavals brought to the arrangements between blacks and whites (the 'civil rights' movement'), men and women (the 'women's movement'), and the government and the governed (the 'anti-war movement') is that the ideological nature of American life was made explicit. (Evolutionarily, if I were to apply my scheme to the culture at large, I should have to say the upheavals of the sixties and early seventies represented the transitional angst of the emergences out of 'institutional' embeddedness; of course, from the point of view of the old world not yet left behind, this same upheaval must look like a collapse of our basic institutions, which is just what popular analyses says.) For persons excluded from the tacit culture of ideology to make this move, it is necessary for them to construct their own ideological support which will necessarily stand out. Whether the ideology is feminism or black power or gay rights, it will have common features which serve the absolutely crucial function of supporting the evolution of meaning. It holds and recognizes the group-extensiveness of the new differentiation ('black pride,' 'I am woman') and protects against reabsorption into the old embeddedness (whether by moratoria from intimate relations with men, say, or turning to women - one's comrades - for intimate relations; or the adoption of a strident language which can be as much an effort to hold off an old self as it is an address to others).

Perhaps the question was premature in Turner’s time, but not now. Currently we see around us an ever more apparent loss of vigor of our society: increasing fixity of the power structure and bureaucratization of all levels of life; impotence of political institutions to carry off great projects; the proliferation of regulations affecting all aspects of public, private, and commercial life; the spread of irrationalism; the banalization of popular culture; the loss of willingness by individuals to take risks, to fend for themselves or think for themselves; economic stagnation and decline; the deceleration of the rate of technological innovation. . . . Everywhere you look, the writing is on the wall. Without

Perhaps the question was premature in Turner’s time, but not now. Currently we see around us an ever more apparent loss of vigor of our society: increasing fixity of the power structure and bureaucratization of all levels of life; impotence of political institutions to carry off great projects; the proliferation of regulations affecting all aspects of public, private, and commercial life; the spread of irrationalism; the banalization of popular culture; the loss of willingness by individuals to take risks, to fend for themselves or think for themselves; economic stagnation and decline; the deceleration of the rate of technological innovation. . . . Everywhere you look, the writing is on the wall.

The testimony of the prophets and apostles is unexceptionable and cannot reasonably be called in question by anyone. For if it were uncertain and fallacious, it would be questionable either because they themselves were deceived or because they deceived others; but neither can be said with truth. They were not deceived and could not be. For if they were deceived, they were deceived either by others or by themselves. The former cannot be said because they were deceived neither by God (who as he can be deceived by no one, so neither does he deceive any man); nor by the angels (who do not deceive); nor by wicked spirits because the whole of this system tends to the overthrow of Satan’s kingdom. No more can the latter be said. For if a person is deceived in anything, it arises principally from this: either because he does not see it himself (but receives it upon the testimony of others); or because he has seen it only in passing and cursorily; or because the thing itself is obscure and too difficult to be comprehended by the mind of man; or because the subject is improperly disposed and prevented by some disease from making a proper judgment. But here there was no such thing. For (1) they profess to have received the things which they relate not from an uncertain rumor and from others who had a partial acquaintance with them, but they had the most certain and definite knowledge, perceiving them with their eyes and ears and employing the greatest attention and study to investigate them. (2) Nor do they speak of things remote and distant, but of those which were done in the very places and time in which they wrote. Hence John says, 'That which we have heard, which we have seen with our eyes, of the Word of life, declare we unto you' (1 Jn. 1:1). (3) They do not discourse of things obscure and merely speculative (in which the ignorant and illiterate could easily have been deceived, not being able to rise to their sublimity), but of facts cognizable by the senses and before their eyes. For instance, of the resurrection of Christ (with whom they had been familiar before his death) who manifested himself to them after his resurrection, not momentarily, but for a long time; not only once, but often; not before one and then another, but before many of both sexes and all conditions. (4) Finally, it cannot be said that their faculties were impaired or in a diseased state. For besides the fact that they do not show any marks of corrupt imagination and mind (yea, their words and lives manifest wisdom and a well regulated mind), there is this to be said in addition—that not one or another, but many thought and gave utterance to the same thing. Hence it follows that there is no reason for saying that they were deceived.

Free markets are necessary to promote long-term growth, but they are not self-regulating, particularly when it comes to banks and other large financial institutions. The system’s instability is a reflection of what is ultimately a political failure, that is, the failure to provide sufficient regulatory oversight both at a national and an international level.