Trader Life Quotes

Everyone thinks that courage is about facing death without flinching. But almost anyone can do that. Almost anyone can hold their breath and not scream for as long as it takes to die. True courage is about facing life without flinching. I don't mean the times when the right path is hard, but glorious at the end. I'm talking about enduring the boredom, the messiness, and the inconvenience of doing what is right.

That is the challenge Companion. To take what has happened to you and learn from it. Nothing is quite so destructive as pity, especially self-pity. No event in life is so terrible that one cannot rise above it.

One must plan for the future and anticipate the future without fearing the future.

Finding oneself and one's path is like waking up on a foggy day. Be patient, and presently the fog will clear and that which has always been there can be seen. The path is already there to follow

Open your eyes. This horrible mess is your life. There is no sense in waiting for it to get better. Stop putting it off and live it.

... finally realizing that life was to be lived, rather than hoarded against an unseen tomorrow.

Why can't people love one another and still remain free?" Althea demanded suddenly. Amber paused to rub her eyes, then tug thoughtfully at her earring. "One can love that way," she conceded regretfully. "But the price on that kind of love may be the highest of all." She strung her words together as carefully as she strung her beads. "To love another person like that, you have to admit that his life is as important as yours. Harder still, you have to admit to yourself that perhaps he has needs you cannot fill, and that you have tasks that will take you far away from him. It costs loneliness and longing and doubt and...

Pride is the recognition of the fact that you are your own highest value and, like all of man’s values, it has to be earned. His own happiness is man’s only moral purpose, but only his own virtue can achieve it…Life is the reward of virtue- and happiness is the goal and the reward of life. Happiness is a state of non-contradictory joy- a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your won destruction, not the joy of escaping from your mind, but using your mind’s fullest power. Happiness is possible only to a rational man, the man who desires nothing but rational goals, seek nothing but rational values and finds his joy in nothing bu rational actions. The symbol of all relationships among such men, the moral symbol of respect for human beings, is the trade…A trader is a man who earns what he gets and does not give or take the undeserved.

No being gets to decide what his life is 'supposed to be.' ” She lifted her eyes and her gaze stabbed him. “Be a man. Discover where you are now, and go on from there, making the best of things. Accept your life, and you might survive it. If you hold back from it, insisting this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.

Good habits are the basic tools that will determine whether you are a tortoise or hare in life!

At the age of 30, you should already know yourself and what you want from life!

It is one thing doing what you love for a living. It is another thing doing what you love with love

Seven Cities was an ancient civilization, steeped in the power of antiquity, where Ascendants once walked on every trader track, every footpath, every lost road between forgotten places. It was said the sands hoarded power within their sussurating currents, that every stone had soaked up sorcery like blood, and that beneath every city lay the ruins of countless other cities, older cities, cities that went back to the First Empire itself. It was said each city rose on the backs of ghosts, the substance of spirits thick like layers of crushed bone; that each city forever wept beneath the streets, forever laughed, shouted, hawked wares and bartered and prayed and drew first breaths that brought life and the last breaths that announced death. Beneath the streets there were dreams, wisdom, foolishness, fears, rage, grief, lust and love and bitter hatred.

You want a mate who will follow your dream. You don't want to give up your own ambitions to make someone else's life possible.' 'I supposed that's true,' Althea admitted reluctantly. An instant later she demanded, 'Why is that so wrong?' 'It isn't,' Amber assured her, A moment later she added wickedly, 'As long as you're male.

What does he know of the half-starved wretches toiling from dawn till dark on the plantations? of mothers shrieking for their children, torn from their arms by slave traders? of young girls dragged down into moral filth? of pools of blood around the whipping post? of hounds trained to tear human flesh?

That part of your life is over. Set it aside as something you have finished. Complete or no, it is done with you. No being gets to decide what his life is "supposed to be"...'Be a man. Discover where you are now, and go on from there, making the best of things. Accept your life, and you might survive it. If you hold back from it, insisting this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.

I think there is in the heart of a man a place made for wonder. It sleeps inside, awaiting fulfillment. All one’s life, one gathers treasures to fill it. Sometimes they are tiny glistening jewels: a flower blooming in the shelter of a fallen tree, the arch of a small child’s brow combined with the curve of her cheek. Sometimes, however, a trove falls into your hands all at once, as if some greedy pirate’s chest spilled before an unsuspecting beholder. Such were the dragons on the wing.

In order to remain undead, I must steal the life force of someone whose fate matters less to me than my own.' I've always supposed that Wall Street traders utter essentially the same sentence.

I’m not studying the heroes who lead navies—and armies—and win wars. I’m studying ordinary people who you wouldn’t expect to be heroic, but who, when there’s a crisis, show extraordinary bravery and self-sacrifice. Like Jenna Geidel, who gave her life vaccinating people during the Pandemic. And the fishermen and retired boat owners and weekend sailors who rescued the British Army from Dunkirk. And Wells Crowther, the twenty-four-year-old equities trader who worked in the World Trade Center. When it was hit by terrorists, he could have gotten out, but instead he went back and saved ten people, and died. I’m going to observe six different sets of heroes in six different situations to try to determine what qualities they have in common.

When the mother was delivered into the trader's hands, she said, "You promised to treat me well." To which he replied, "You have let your tongue run too far; damn you!" She had forgotten that it was a crime to tell who was the father of her child.

All I ever wanted to do was live my own life. And I’m having damn little success at that.” p. 250: Brashen Trell and Amber

Housework was comforting. In cleaning and restoring a room, one could assert control. One could even pretend, briefly, that life could be tidied the same way.

Changes were the essence of life; one should not dread change.

Until you are clear nothing will be. The moment you are clear everything will be.

If the divine is also female, and the female also divine, then she understands that woman is more than mother, more than daughter, more than wife. Those are the facets of a full life, but no single facet defines the jewel.

I don't want to have these burdens. But I can't bear to turn them over to anyone else, either. Because, despite all the work, I like being in control of my own life.

Be content with you own life, my friend, and live it well. Let others decide for themselves what path they will follow.' She frowned up at him. 'Even when you see, with absolute clarity, that is wrong for them? That they hurt themselves?' 'Perhaps people have a right to their pain,' he hazarded. Reluctantly he added, 'Perhaps they even need it.

I can see that you go through life athwart it. You see the flow of events, you are able to tell how you could most easily fit yourself into it. But you dare to oppose it. And why? Simply because you look at it and say, 'this fate does not suit me. I will not allow it to befall me.'" Amber shook her head, but her small smile made it an affirmation. "I have always admired people who can do that. So few do. Many, of course, will rant and rave against the garment fate has woven for them, but they pick it up and on it all the same, and most wear it to the end of their days. You... you would rather go naked into the storm.

Be a man. Discover where you are now, and go on from there, making the best of things. Accept your life, and you might survive it. If you hold back from it, insisting this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.

Life is not a race to restore a past situation. Nor does one have to hurry to meet the future. Seeing how things change are what makes life interesting.

In the empty expanses of space, the wandering traders need men like myself to care for the spiritual side of a life so given over to commerce, and worldly pursuits.

There is a saying that bad traders divorce their spouse sooner than abandon their positions. Loyalty to ideas is not a good thing for traders, scientists - or anyone.

How long can I mold my identity in the changing world around me? Sometimes, I feel that I am a refugee in exile whose life has been smashed into pieces by many ill facets of ghastly wars.

Nothing stays forever, nobody does rather. All the things, people will leave you one fine day and you’ll be a wanderer in solitude again. You’ll moan again silently through the process of decaying. All your richness or poorness was never really of worth. When you were born, you were dead, respiring to cease. You’re a trader, exchanging everything!

Many amateurs believe that plants and animals reproduce on a one-way route toward perfection. Translating the idea in social terms, they believe that companies and organizations are, thanks to competition (and the discipline of the quarterly report), irreversibly heading toward betterment. The strongest will survive; the weakest will become extinct. As to investors and traders, they believe that by letting them compete, the best will prosper and the worst will go learn a new craft (like pumping gas or, sometimes, dentistry). Things are not as simple as that. We will ignore the basic misuse of Darwinian ideas in the fact that organizations do not reproduce like living members of nature—Darwinian ideas are about reproductive fitness, not about survival.

Veteran trader Marty O’Connell calls this the firehouse effect. He had observed that firemen with much downtime who talk to each other for too long come to agree on many things that an outside, impartial observer would find ludicrous (they

Live intensely," Joe tells me. "Live big. The cousins have a saying: 'Walk large as trees, with the blood quick in you and swift-running.' In other words, don't let there be holes in your life where somebody else can creep into your head...

at any point in time, the richest traders are often the worst traders. This, I will call the cross-sectional problem: At a given time in the market, the most successful traders are likely to be those that are best fit to the latest cycle. This does not happen too often with dentists or pianists—because these professions are more immune to randomness.

Take all self-determination from a man’s life, and all that is left for him to do is complain.

Zen is just a lifestyle, your everyday life. It is doing your best at your job, relationships, health, hobbies, and other daily activities!

There are certain things that cannot be adequately explained to a virgin either by words or pictures.

That isn't how I see it, Amber. That isn't how I see it at all. It's just my life, and now that I have finally discovered what I must have to be happy, I'm willing to lay down my life for it. That's all.' She smiled. 'That is all. You are right. And that is all that All ever is.

Accept your life, and you might survive it. If you hold back from it, insisting this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.

Veteran trader Marty O’Connell calls this the firehouse effect. He had observed that firemen with much downtime who talk to each other for too long come to agree on many things that an outside, impartial observer would find ludicrous (they develop political ideas that are very similar). Psychologists give it a fancier name, but my friend Marty has no training in behavioral sciences.

Making money in the markets is tough. The brilliant trader and investor Bernard Baruch put it well when he said, “If you are ready to give up everything else and study the whole history and background of the market and all principal companies whose stocks are on the board as carefully as a medical student studies anatomy—if you can do all that and in addition you have the cool nerves of a gambler, the sixth sense of a clairvoyant and the courage of a lion, you have a ghost of a chance.

True courage is facing life without flinching. I don’t mean the times when the right path is hard, but glorious at the end. I’m talking about enduring the boredom, and the messiness, and the inconvenience of doing what is right.

You can’t go back,” she told him bluntly. Her voice was neither kind nor unkind. “That part of your life is over. Set it aside as something you have finished. Complete or no, it is done with you. No being gets to decide what his life is ‘supposed to be.’” She lifted her eyes and her gaze stabbed him. “Be a man. Discover who you are now, and go on from there, making the best of things. Accept your life, and you might survive it. If you hold back from it, insisting that this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.” p. 114 Etta to Wintrow

Discover where you are now, and go on from there, making the best of things. Accept your life, and you might survive it. If you hold back from it, insisting this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.

I feel you are woven of the same strand as I, that we are but extensions of a segmented life, and that together we complete one another. I feel a joy in your presence, because I feel my own life wax greater when we are close to one another.

When I was younger, it was like life was a beautiful gift, wrapped in exquisite paper and adorned with ribbons. And I loved it, even though all I knew of it was the outside of the package. But in the last year or so, I’ve finally started to see there is something even better inside the package. I’m learning to see past the fancy wrappings, to the heart of things.

I feel my success comes from my love of the markets. I am not a casual trader. It is my life. I have a passion for trading. It is not merely a hobby or even a career choice for me. There is no question that this is what I am supposed to do with my life.

Events, circumstances, and experiences arise and pass away. Winning trades, losing trades, fear, greed, sadness, happiness, and eventually your own life. Everything is in a constant flux. Learn to go through it with stability of mind. A meditation practice helps a lot.

No end, his words promised her. Life did not end. After thought, she found she shared his conviction. No final blackness to fear, no sudden stopping of being. Changes and mutations, yes, but those things went on with every breath. Changes were the essence of life; one should not dread change.

Or think of a decent young citizen in a toga--perhaps too much dice, you know--coming out here in the train of some prefect, or tax-gatherer, or trader even, to mend his fortunes. Land in a swamp, march through the woods, and in some inland post feel the savagery, the utter savagery, had closed round him--all that mysterious life of the wilderness that stirs in the forest, in the jungles, in the hearts of wild men. There's no initiation either into such mysteries. He has to live in the midst of the incomprehensible, which is also detestable. And it has a fascination, too, that goes to work upon him. The fascination of the abomination--you know, imagine the growing regrets, the longing to escape, the powerless disgust, the surrender, the hate.

Why’re you like that?” the boy persisted. “Like what?” Paragon finally asked in annoyance. “Ya’know. Allus mad. Or crazy fightin’ Say’n stuff ta be mean.” “How else do you expect me to be?” Paragon retorted. “Joyous that they’ve dragged me out here? All excited to go off on a hare-brained rescue mission with them?” He felt the boy’s shrug. “Ya could be.” “I could be?” Paragon snorted. “I’d like to know how.” “S’easy. Ya decide t’be.” “You decide to be happy? I should just forget everything that has been done to me, and be happy? Tra-la-la-la? Like that.” “Ya could.” He heard the boy’s nails against his scalp. “Lookit me. I coulda hated everyone o’ ‘em. I decided t’be happy. Decided ta take what I could get. Make a life outer it.” A pause. “S’not like I’m gonna get another life. Gotta make this’n work.” “It’s not that simple,” Paragon snapped. “Could be,” Cliff insisted. “In’t no harder than decidin’t’be mad allus.” The boy sauntered away slowly. His bare feet scuffed lightly on the deck. “But it’s a lot funner,” he called back over his shoulder. p. 406: Clef to Paragon

Since then, I have had no say in my life. Every time I tried to take control of it, I only bent it in a stranger direction.” She bit off her thread. “Sounds normal to me.

Hire the successful trader, conditional on a solid track record, whose details you can understand the least.

One way to disperse fear and create decision was to consider the worst possible outcome of one's actions.

That destiny is not reserved for a few chosen ones. Each man has a destiny. Recognizing it and fulfilling it are the purpose of a man's life.

The difference between a trader and an investor lies in the duration of the bet, and the corresponding size. There

I think there is in the heart of a man a place made for wonder. It sleeps inside, awaiting fulfillment. All one’s life, one gathers treasures to fill it.

Real optimism is the ability to attribute the good stuff to “that’s how life is” and the bad stuff to “that’s how things are [at] this moment, but not forever.

These traders lose money frequently, but in small amounts, and make money rarely, but in large amounts. I call them crisis hunters. I am happy to be one of them.

Perhaps self-esteem is just the sum of self-love and self-confidence. People with high self-esteem know they deserve a good life and that they can get almost everything they focus on!

Blind funny little creatures they were, fumbling in the midst of a love they feared to acknowledge. To win, all they had to do was surrender but they could not perceive that. The beauty of what they could have been together made him ache. Is was a love he had been seeking all his life, a love to redeem and perfect him. That which he most desired, they feared and avoided.

You have the courage to follow me into death, ship? I do. The profound wrongness of that gripped Althea. It was not courage to surrender to that oblivion, conceding the world to those who had wronged them. Sudden shame swept her at her cowardly flight from life. Death could make things stop, but it could not make things right. She abruptly despised herself for surrendering to death while the one who had destroyed her life went on living, for embracing death if it meant leaving her ship in darkness. Then pick up your true courage, ship, and follow me back into life.

Only after she was sure he was asleep had the tears come. Accommodating and useful. Was that truly all that was left to her life? With creeping dismay, she realized it sounded like her mother.

If a human’s life can be measured in counted coins, then that worth can be diminished, a copper at a time, until no value is left. When an old woman is worth less than the food she eats … well.

Most of these stories are on the tragic side. But the reader must not suppose that the incidents I have narrated were of common occurrence. The vast majority of these people, government servants, planters, and traders, who spent their working lives in Malaya were ordinary people ordinarily satisfied with their station in life. They did the jobs they were paid to do more or less competently,. They were as happy with their wives as are most married couples. They led humdrum lives and did very much the same things every day. Sometimes by way of a change they got a little shooting; but at a rule, after they had done their day's work, they played tennis if there were people to play with, went to the club at sundown if there was a club in the vicinity, drank in moderation, and played bridge. They had their little tiffs, their little jealousies, their little flirtations, their little celebrations. They were good, decent, normal people. I respect, and even admire, such people, but they are not the sort of people I can write stories about. I write stories about people who have some singularity of character which suggests to me that they may be capable of behaving in such a way as to give me an idea that I can make use of, or about people who by some accident or another, accident of temperament, accident of environment, have been involved in unusual contingencies. But, I repeat, they are the exception.

This is today. And this is your life.” They were comfortless words, and she was not sure where they came from. “It is my life, also,” she added, and looked ahead of them, far down the winding road to Bingtown.

Sarah Wise’s The Blackest Streets: The Life and Death of a Victorian Slum; The Coffee Trader by David Liss; Amsterdam: A History of the World’s Most Liberal City by Russell Shorto; Criminal Slang: The Vernacular of the Underworld Lingo by Vincent J. Monteleone; David Maurer’s The Big Con: The Story of the Confidence Man; and Stealing Rembrandts: The Untold Stories of Notorious Art Heists by Anthony M. Amore and Tom Mashberg.

But it had always been my mom's philosophy that the way we treat animals goes hand in hand with the way we treat people, and so she would dedicate her life to stopping men like this one, bushmeat traders hoping for sale

How solemn and beautiful is the thought, that the earliest pioneer of civilization, the van-leader of civilization, is never the steamboat, never the railroad, never the newspaper, never the Sabbath-school, never the missionary—but always whiskey! Such is the case. Look history over; you will see. The missionary comes after the whiskey—I mean he arrives after the whiskey has arrived; next comes the poor immigrant, with ax and hoe and rifle; next, the trader; next, the miscellaneous rush; next, the gambler, the desperado, the highwayman, and all their kindred in sin of both sexes; and next, the smart chap who has bought up an old grant that covers all the land; this brings the lawyer tribe; the vigilance committee brings the undertaker. All these interests bring the newspaper; the newspaper starts up politics and a railroad; all hands turn to and build a church and a jail—and

Be greedy when others are fearful and fearful when others are greedy.' Easier said than done for the vast majority of stock traders. ... On every stock trade there is someone who wants to sell and someone who wants to buy, at least at a particular price. ...the person who is selling thinks that she is getting out just in time while the person buying thinks that he is about to make good money. ... The truth is that the market doesn't really reflect some magical perfect valuation of a stock under the efficient market hypothesis. It reflects the mass consensus of how actual individual investors value the stock. It is the sum total of everyone's hopes and fears...

Veronica: "Perhaps. If Sa'aw had but a male aspect, but recall the old, true worship of Sa'aw, male and female, bird, beast, and plant, earth, fire, air, and water are all honored in Sa'aw and Sa'aw manifests in all of them. If the Divine is also female and the female also divine, then she understands that woman is more than mother, more than daughter, more than wife. Those are the facets of a full life, but no single facet defines the jewel.

It is a curious thing that at my age — fifty-five last birthday — I should find myself taking up a pen to try to write a history. I wonder what sort of a history it will be when I have finished it, if ever I come to the end of the trip! I have done a good many things in my life, which seems a long one to me, owing to my having begun work so young, perhaps. At an age when other boys are at school I was earning my living as a trader in the old Colony. I have been trading, hunting, fighting, or mining ever since. And yet it is only eight months ago that I made my pile. It is a big pile now that I have got it — I don't yet know how big — but I do not think I would go through the last fifteen or sixteen months again for it; no, not if I knew that I should come out safe at the end, pile and all. But then I am a timid man, and dislike violence; moreover, I am almost sick of adventure. I wonder why I am going to write this book: it is not in my line. I am not a literary man, though very devoted to the Old Testament and also to the "Ingoldsby Legends." Let me try to set down my reasons, just to see if I have any.

Why do we complain of Nature? She has shown herself kindly; life, if you know how to use it, is long. But one man is possessed by an avarice that is insatiable, another by a toilsome devotion to tasks that are useless; one man is besotted with wine, another is paralyzed by sloth; one man is exhausted by an ambition that always hangs upon the decision of others, another, driven on by the greed of the trader, is led over all lands and all seas by the hope of gain; some are tormented by a passion for war and are always either bent upon inflicting danger upon others or concerned about their own; some there are who are worn out by voluntary servitude in a thankless attendance upon the great; many are kept busy either in the pursuit of other men's fortune or in complaining of their own; many, following no fixed aim, shifting and inconstant and dissatisfied, are plunged by their fickleness into plans that are ever new; some have no fixed principle by which to direct their course, but Fate takes them unawares while they loll and yawn—so surely does it happen that I cannot doubt the truth of that utterance which the greatest of poets delivered with all the seeming of an oracle: "The part of life we really live is small."5 For all the rest of existence is not life, but merely time. Vices beset us and surround us on every side, and they do not permit us to rise anew and lift up our eyes for the discernment of truth, but they keep us down when once they have overwhelmed us and we are chained to lust. Their victims are never allowed to return to their true selves; if ever they chance to find some release, like the waters of the deep sea which continue to heave even after the storm is past, they are tossed about, and no rest from their lusts abides. Think you that I am speaking of the wretches whose evils are admitted? Look at those whose prosperity men flock to behold; they are smothered by their blessings. To how many are riches a burden! From how many do eloquence and the daily straining to display their powers draw forth blood! How many are pale from constant pleasures! To how many does the throng of clients that crowd about them leave no freedom! In short, run through the list of all these men from the lowest to the highest—this man desires an advocate,6 this one answers the call, that one is on trial, that one defends him, that one gives sentence; no one asserts his claim to himself, everyone is wasted for the sake of another. Ask about the men whose names are known by heart, and you will see that these are the marks that distinguish them: A cultivates B and B cultivates C; no one is his own master. And then certain men show the most senseless indignation—they complain of the insolence of their superiors, because they were too busy to see them when they wished an audience! But can anyone have the hardihood to complain of the pride of another when he himself has no time to attend to himself? After all, no matter who you are, the great man does sometimes look toward you even if his face is insolent, he does sometimes condescend to listen to your words, he permits you to appear at his side; but you never deign to look upon yourself, to give ear to yourself. There is no reason, therefore, to count anyone in debt for such services, seeing that, when you performed them, you had no wish for another's company, but could not endure your own.

The world is changing, I said. It is no longer a world just for boys and men. Our women are respected here, said the father. We would never let them tramp the world as American women do. There is always someone to look after the Olinka woman. A father. An uncle. A brother or nephew. Do not be offended, Sister Nettie, but our people pity women such as you who are cast out, we know not from where, into a world unknown to you, where you must struggle all alone, for yourself. So I am an object of pity and contempt, I thought, to men and women alike. Furthermore, said Tashi’s father, we are not simpletons. We understand that there are places in the world where women live differently from the way our women do, but we do not approve of this different way for our children. But life is changing, even in Olinka, I said. We are here. He spat on the ground. What are you? Three grownups and two children. In the rainy season some of you will probably die. You people do not last long in our climate. If you do not die, you will be weakened by illness. Oh, yes. We have seen it all before. You Christians come here, try hard to change us, get sick and go back to England, or wherever you come from. Only the trader on the coast remains, and even he is not the same white man, year in and year out. We know because we send him women. Tashi is very intelligent, I said. She could be a teacher. A nurse. She could help the people in the village. There is no place here for a woman to do those things, he said. Then we should leave, I said. Sister Corrine and I. No, no, he said. Teach only the boys? I asked. Yes, he said, as if my question was agreement. There is a way that the men speak to women that reminds me too much of Pa. They listen just long enough to issue instructions. They don’t even look at women when women are speaking. They look at the ground and bend their heads toward the ground. The women also do not “look in a man’s face” as they say. To “look in a man’s face” is a brazen thing to do. They look instead at his feet or his knees.

You mean you're going to risk your life on something that isn't your business?" Gorov smiled thinly. Ponyets said, "You mean that this is a matter of patriotism and traders aren't patriotic?" "Notoriously not. Pioneers never are.

I tried to comfort him. I tried to tell him it might be chance, not destiny, that has put him here. Do you know what he said?” “That there is no chance, only destiny.” Her hands paused. “How did you know?” “It is one of the cornerstones of Sa’s teachings. That destiny is not reserved for a few chosen ones. Each man has a destiny. Recognizing it and fulfilling it are the purpose of a man’s life.” “It seems a burdensome teaching to me.” Kennit shook his head against the pillow. “If a man can believe it, then he can know he is as important as any other man. He can also know that he is no more important than any other is. It creates a vast equality of purpose.” p. 530: Etta to Kennit

True courage is facing life without flinching. I don’t mean the times when the right path is hard, but glorious at the end. I’m talking about enduring the boredom, and the messiness, and the inconvenience of doing what is right.’ She

Tashi’s mother and father were just here. They are upset because she spends so much time with Olivia. She is changing, becoming quiet and too thoughtful, they say. She is becoming someone else; her face is beginning to show the spirit of one of her aunts who was sold to the trader because she no longer fit into village life. This aunt refused to marry the man chosen for her. Refused to bow to the chief. Did nothing but lay up, crack cola nuts between her teeth and giggle.

Popper’s falsificationism is intimately connected to the notion of an open society. An open society is one in which no permanent truth is held to exist; this would allow counter-ideas to emerge. Karl Popper shared ideas with his friend, the low-key economist von Hayek, who endorsed capitalism as a state in which prices can disseminate information that bureaucratic socialism would choke. Both notions of falsificationism and open society are, counterintuitively, connected to those of a rigorous method for handling randomness in my day job as a trader. Clearly, an open mind is a necessity when dealing with randomness. Popper believed that any idea of Utopia is necessarily closed owing to the fact that it chokes its own refutations.

never ask a man if he is from Sparta: If he were, he would have let you know such an important fact—and if he were not, you could hurt his feelings.” Likewise, never ask a trader if he is profitable; you can easily see it in his gesture and gait.

You can’t go back,” she told him bluntly. Her voice was neither kind nor unkind. “That part of your life is over. Set it aside as something you have finished. Complete or no, it is done with you. No being gets to decide what his life is ‘supposed to be.’ ” She

People still were emotionally connected to the vale by seeing a value in their local cultural life. They were still seriously political and tried to find their identity by inheriting memories from the experiences of each other. For Kashmiris, the struggle to remember never ended.

Speaking of leaving well enough alone, I find it interesting that less than 10 percent of the millionaires of this country consider themselves “active” traders, and 42 percent of the millionaires of this country make less than one transaction per year in their investment portfolios.1

Occasionally, however, when chided by their slaves or others, slaveholders did act in concert with the better selves of their paternalist rhetoric. William Green's mother convinced her owner ("she having nursed him when a child") to sell her son in the neighborhood rather than to a slave trader.

well. It was as if he himself were embodied afresh in this lad. He could protect this boy as he had not been protected himself. He had the power to stave off the destructive forces that had once torn his own life apart. After all, they were not that different. The ship had said so. To protect him would be like saving himself.

Once a person had realized death, if they could turn aside from pain they immediately turned toward wonder and Sa. It took both steps, Wintrow knew that. If a person had not accepted death as a reality, the touch could be refused. Some accepted death and the touch, but could not let go of their pain. They clung to it as a final vestige of life.

What I listen for is someone who really wanted something that could be obtained only through taking the risk, whether that risk was big or small. It's not even important that she managed the risk skillfully; it's only important that she knew it was there, respected it, but took it anyway. Most people wander through life, carelessly taking whatever risk crosses their path without compensation, but never consciously accepting extra risk to pick up the money and other good things lying all around them. Other people reflexively avoid every risk or grab every loose dollar without caution. I don't mean to belittle these strategies; I'm sure they make sense to the people who pursue them. I just don't understand them myself. I do know that none of these people will be successful traders.

Still, the equity department seemed happy, though not until I had spent some time with them did I begin to fathom why. They felt less pressure than bond traders and bond salesmen. They had accepted their lot and like the peasants in a Breughel pastoral scene were content to celebrate the simple pleasures of life. A house on the Jersey shore rather than in the Hamptons. Skiing in Vermont rather than Zermatt.

Everyone thinks that courage is about facing death without flinching. But almost anyone can do that. Almost anyone can hold their breath and not scream for as long as it takes to die. True courage is facing life without flinching. I don’t mean the times when the right path is hard, but glorious at the end. I’m talking about enduring the boredom, and the messiness, and the inconvenience of doing what is right.

All I ever wanted to do was live my own life. And I’m having damn little success at that.” She laughed low. “Only because you keep standing back from it. And turning aside from it. And avoiding it.” She shook her head. “Trell, Trell. Open your eyes. This horrible mess is your life. There is no sense in waiting for it to get better. Stop putting it off and live it.” She laughed again. Her voice seemed to go afar. “Everyone thinks that courage is about facing death without flinching. But almost anyone can do that. Almost anyone can hold their breath and not scream for as long as it takes to die. True courage is facing life without flinching. I don’t mean the times when the right path is hard, but glorious at the end. I’m talking about enduring boredom, and the messiness, and the inconvenience of doing what is right.” p. 250: Brashen Trell and Amber

The profound wrongness of that gripped Althea. It was not courage to surrender to that oblivion, conceding the world to those who had wronged them. Sudden shame swept her at her cowardly flight from life. Death could make things stop, but it could not make things right. She abruptly despised herself for surrendering to death while one who had destroyed her life went on living, for embracing death if it meant leaving her ship in darkness.

While the meetings included traders, that is, people who are judged on their numerical performance, it was mostly a forum for salespeople (people capable of charming customers), and the category of entertainers called Wall Street “economists” or “strategists,” who make pronouncements on the fate of the markets, but do not engage in any form of risk taking, thus having their success dependent on rhetoric rather than actually testable facts.

I was looking at the sky and recalling. The higher you fly, the more stars there are. There are stars up there that I will never see again. They didn't matter to me when the heavens still belonged to me, but now I feel it as a loss." "You're young. You're going to find a lot of things like that in your life," the old liveship replied complacently. "No sense dwelling on them." "My life," Vivacia mused. "My life as a liveship." She turned to regard Ophelia with a sigh. "I almost envy you. You recall nothing, so you miss nothing." "I recall a lot, my dear. Just because my memories have sails instead of wings, don't discount them." She sniffed. "And my life is nothing for you to disdain, I might add. Nor your own. You could take a lesson from my Grag. Don't go mooning after the stars, when the wide sea is all around you. It's a sky of its own, you know." "And with just as many stars.

Steve nodded. “I agree, it isn’t fair, but it’s something we have to face. Life does that to you sometimes. You have to deal with scary things that could cause serious consequences for you. Destroy your dreams. Destroy your friends and family. Erase everything you’ve worked for. That’s why, you must face it head on. You can’t try to hide from it or react to it with half measures. We have to give this fight everything we have and fight to keep what we love.

Turning captives into commodities was a thoroughly scientific enterprise. It turned on perfecting the practices required to commodify people and determining where those practices reached their outer limits (that is, the point at which they extinguished the lives they were meant to sustain in commodified form). Traders reduced people to the sum of their biological parts, thereby scaling life down to an arithmetical equation and finding the lowest common denominator.

Marjory Gengler (white American) to Mark Mathabane (black South African) in the late 1970s-- Marjory: Why don't blacks fight to change the system [apartheid] that so dehumanizes them? Mark's Response, from his memoirs: I told her [Marjory] about the sophistication of apartheid machinery, the battery of Draconian laws used to buttress it, the abject poverty in which a majority of blacks were sunk, leaving them with little energy and will to agitate for their rights. I told her about the indoctrination that took place in black schools under the guise of Bantu Education, the self-hatred that resulted from being constantly told that you are less than human and being treated that way. I told her of the anger and hatred pent-up inside millions of blacks, destroying their minds. I would have gone on to tell Marjory about the suffering of wives without husbands and children without fathers in impoverished tribal reserves, about the high infant mortality rate among blacks in a country that exported food, and which in 1987 gave the world its first heart transplant. I would have told them about the ragged black boys and girls of seven, eight and nine years who constantly left their homes because of hunger and a disintegrating family life and were making it on their own; by begging along the thoroughfares of Johannesburg; by sleeping in scrapped cars, gutters and in abandoned buildings; by bathing in the diseased Jukskei River; and by eating out of trash cans, sucking festering sores and stealing rotting produce from the Indian traders on First Avenue. I would have told her about how these orphans of the streets, some of them my friends--their physical, intellectual and emotional growth dwarfed and stunted--had grown up to become prostitutes, unwed mothers and tsotsis, littering the ghetto streets with illegitimate children and corpses. I would have told her all this, but I didn't; I feared she would not believe me; I feared upsetting her.

First the arrival of the waka. Then Cook. Then the commerce and change. It all happened within view of this spot.” “If it’d been whalers or traders who arrived first, ahead of Cook, we wouldn’t have the observations and records that we do, of what life was like before European contact,” Sheila added. “That’s why this place is important to me. Cook first landed here, and as a result we are who we are today, both Maori and Pakeha. This is the real ground. I can’t get that feeling at a museum.

A journey, then? But to where? To be cared for in their dotage by a spinster cousin in New Haven? Possible, likely even, but how dull! La Floride? Better—certainly more alligators. No, I know: one dispatched the other. A fight over a man, some handsome young horse trader who has been tupping one, then the other, in the barn. Hardly knows which one he’s with, but of course the old girls keep score. I peg Alice the murderer. Buries Mary somewhere in the woods and runs off with her lover, settles in San Francisco, where her guilt consumes her, sends her into a tailspin of drink and debt. Maybe she is still there today, one of those deathless madams, forever enticing fresh-faced laundresses into a life of vice. Too dark? Very well: how about a tour of the Continent? In our footsteps, in high-necked calico, apples in their palms, slipping through the Canals of Venice under the spell of a handsome gondolier. Alice with her easel, Mary recording her Travels to be lauded the Goethe of her time

A trader is a man who earns what he gets and does not give or take the undeserved. He does not treat men as masters or slaves, but as independent equals. He deals with men by means of a free, voluntary, unforced, uncoerced exchange–an exchange which benefits both parties by their own independent judgement. A trader does not expect to be paid for his defaults, only for his achievements. He does not switch to others the burden of his failures, and he does not mortgage his life into bondage to the failures of others.

Making money in the markets is tough. The brilliant trader and investor Bernard Baruch put it well when he said, “If you are ready to give up everything else and study the whole history and background of the market and all principal companies whose stocks are on the board as carefully as a medical student studies anatomy—if you can do all that and in addition you have the cool nerves of a gambler, the sixth sense of a clairvoyant and the courage of a lion, you have a ghost of a chance.” In retrospect, the mistakes that led to my crash seemed embarrassingly obvious. First, I had been wildly overconfident and had let my emotions get the better of me. I learned (again) that no matter how much I knew and how hard I worked, I could never be certain enough to proclaim things like what I’d said on Wall $ treet Week: “There’ll be no soft landing. I can say that with absolute certainty, because I know how markets work.” I am still shocked and embarrassed by how arrogant I was. Second, I again saw the value of studying history. What had happened, after all, was “another one of those.” I should have realized that debts denominated in one’s own currency can be successfully restructured with the government’s help, and that when central banks simultaneously provide stimulus (as they did in March 1932, at the low point of the Great Depression, and as they did again in 1982), inflation and deflation can be balanced against each other. As in 1971, I had failed to recognize the lessons of history. Realizing that led me to try to make sense of all movements in all major economies and markets going back a hundred years and to come up with carefully tested decision-making principles that are timeless and universal. Third, I was reminded of how difficult it is to time markets. My long-term estimates of equilibrium levels were not reliable enough to bet on; too many things could happen between the time I placed my bets and the time (if ever) that my estimates were reached. Staring at these failings, I realized that if I was going to move forward without a high likelihood of getting whacked again, I would have to look at myself objectively and change—starting by learning a better way of handling the natural aggressiveness I’ve always shown in going after what I wanted. Imagine that in order to have a great life you have to cross a dangerous jungle. You can stay safe where you are and have an ordinary life, or you can risk crossing the jungle to have a terrific life. How would you approach that choice? Take a moment to think about it because it is the sort of choice that, in one form or another, we all have to make.

the soul which has seen most of truth shall come to the birth as a philosopher, or artist, or musician, or lover; that which has seen truth in the second degree shall be a righteous king or warrior or lord; the soul which is of the third class shall be a politician, or economist, or trader; the fourth shall be a lover of gymnastic toils, or a physician; the fifth a prophet or hierophant; to the sixth a poet or imitator will be appropriate; to the seventh the life of an artisan or husbandman; to the eighth that of a sophist

Smiths were sacred in the old days. We know that they made a secret of their trade which overrode the bounds of district, tribe, and race. A smith was welcome in any village, his person safe on the road. In fact, the roads themselves were under the protection of the gods; there was peace on them for all wayfarers. The land was wide then, and it was empty. The tribes were few and small, and there was plenty of room for the hunter, the farmer, the trader. Life was not such a scramble of man against man, but rather of man against nature—

I decided early in graduate school that I needed to do something about my moods. It quickly came down to a choice between seeing a psychiatrist or buying a horse. Since almost everyone I knew was seeing a psychiatrist, and since I had an absolute belief that I should be able to handle my own problems, I naturally bought a horse. Not just any horse, but an unrelentingly stubborn and blindingly neurotic one, a sort of equine Woody Allen, but without the entertainment value. I had imagined, of course, a My Friend Flicka scenario: my horse would see me in the distance, wiggle his ears in eager anticipation, whinny with pleasure, canter up to my side, and nuzzle my breeches for sugar or carrots. What I got instead was a wildly anxious, frequently lame, and not terribly bright creature who was terrified of snakes, people, lizards, dogs, and other horses – in short, terrified of anything that he might reasonably be expected to encounter in life – thus causing him to rear up on his hind legs and bolt madly about in completely random directions. In the clouds-and-silver-linings department, however, whenever I rode him I was generally too terrified to be depressed, and when I was manic I had no judgment anyway, so maniacal riding was well suited to the mood. Unfortunately, it was not only a crazy decision to buy a horse, it was also stupid. I may as well have saved myself the trouble of cashing my Public Health Service fellowship checks, and fed him checks directly: besides shoeing him and boarding him – with veterinary requirements that he supplement his regular diet with a kind of horsey granola that cost more than a good pear brandy – I also had to buy him special orthopedic shoes to correct, or occasionaly correct, his ongoing problems with lameness. These shoes left Guicci and Neiman-Marcus in the dust, and, after a painfully aquired but profound understanding of why people shoot horse traders, and horses, I had to acknowledge that I was a graduate student, not Dr. Dolittle; more to the point, I was neither a Mellon nor a Rockefeller. I sold my horse, as one passes along the queen of spades, and started showing up for my classes at UCLA.

Your words simply woke in me such thoughts... Etta. Where were you taught such things?" "Such things as what?" There was definite suspicion in her voice now. "Such things as accepting life and making the best of it..." Spoken aloud, it seemed such a simple concept. Moments ago, those words had rung for him like great bells of truth. It was right, what they said: enlightenment was merely the truth at the correct time. "In a brothel." Even that revelation opened his mind to light. "Then Sa is truly there, as well, in all his wisdom and glory.

By 1900, a small white minority radiating out from Europe would come to control most of world’s land surface, imposing the imperatives of a commercial economy and international trade on Asia’s mainly agrarian societies. Europeans backed by garrisons and gunboats could intervene in the affairs of any Asian country they wished to. They were free to transport millions of Asian labourers to far-off colonies (Indians to the Malay Peninsula, Chinese to Trinidad); exact the raw materials and commodities they needed for their industries from Asian economies; and flood local markets with their manufactured products. The peasant in his village and the market trader in his town were being forced to abandon a life defined by religion, family and tradition amid rumours of powerful white men with a strange god-on-a-cross who were reshaping the world- men who married moral aggressiveness with compact and coherent nation-states, the profit motive and superior weaponry, and made Asian societies seem lumberingly inept in every way, unable to match the power of Europe or unleash their own potential.

What I want to tell you is that you have done all that you can. You have a wild young heart; right now, it is like a caged bird that batters itself against the bars. To struggle harder will only hurt you more. Wait. Be patient. Your time will come to fly. And when it does, you must be strong, not bloodied and weary.” Amber’s eyes went suddenly wider. “Beware of one who would claim your wings for her own. Beware of one who would make you doubt your own strength. Your discontent is founded in your destiny, Malta. A small life will never satisfy you.

You can’t go back,” she told him bluntly. Her voice was neither kind nor unkind. “That part of your life is over. Set it aside as something you have finished. Complete or no, it is done with you. No being gets to decide what his life is ‘supposed to be.’” She lifted her eyes and her gaze stabbed him. “Be a man. Discover who you are now, and go on from there, making the best of things. Accept your life, and you might survive it. If you hold back from it, insisting that this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.” Wintrow was stunned. Heartless as her words were, they brimmed with wisdom. Almost reflexively, he sank into meditation breathing, as if this were a teaching direct from Sa’s scrolls. He explored her idea, following it to its logical conclusions. Yes, these thoughts were of Sa, and worthy. Accept. Begin anew. Find humility again. Pre-judging his life, that was what he had been doing. Always his greatest flaw, Berandol had warned him. There was opportunity for good here, if he just reached out toward it. … He suddenly grasped how the slaves must have felt when the shackles were loosed from their ankles and wrists. Her words had freed him. He could let go of his self-imposed goals. He would lift up his eyes and look around him and see where Sa’s way beckoned him most clearly. … “accepting life and making the best of it . . .” Spoken aloud, it seemed such a simple concept. Moments ago, those words had rung for him like great bells of truth. It was right what they said: enlightenment was merely the truth at the correct time." p. 114 Etta to Wintrow

I must talk to Kennit first. He will tell me when he is ready for us to have a baby." "Never," Bolt said flatly. "What?" "Never wait for a male on any such decision. You are the queen. You decide. Males are not made for such decisions. I have seen it time and time again. They would have you wait for days of sunshine and wealth and plenty. Yet to a male, enough is never sufficient, and plenty never reached. A queen knows that when times are hardest and game most scarce, that is when one must care most about the continuance of the race. Some things are not for males to decide.

All of us have a right to our lives. But what if, for lack of guidance, we take the wrong paths? Take Wintrow for instance. What if he was meant to lead a different life? What if, because of something I failed to do or say, he became King of the Pirate Isles when he was meant to be a man leading a life of scholarly contemplation? A man whose destiny was to experience a cloistered, contemplative life becomes a king instead. His deep spiritual meditations never occur and are never shared with the world.” Paragon shook his head. “You worry too much.” His eyes tracked a moth. It fluttered earnestly by, intent on battering itself to death against the lantern. “Humans live such short lives. I believe they have little impact on the world. So Wintrow will not be a priest. It is probably no more significant than if a man who was meant to be a king became a philosophical recluse instead.” He felt a shiver run over her body. “Oh, ship,” she rebuked him softly. “Was that meant to be comforting?” Carefully, he patted her as a father might soothe an infant. “Take comfort in this Amber. You are only one small, short-lived creature. You’d have to be a fool to think you could change the course of the whole world.” She was silent until she broke out in a shaky laugh. Oh, Paragon, in that you are more right than you know, my friend.” “Be content with your own life, my friend, and live it well. Let others decide for themselves what path they will follow.” She frowned up at him. “Even when you see, with absolute clarity, that it is wrong for them? That they hurt themselves?” “Perhaps people have a right to their own pain,” he hazarded. Reluctantly he added, “Perhaps they even need it.” “Perhaps,” she concluded unhappily." p. 781: Amber and Paragon:

And suddenly he became almost lyric. "For three thousand years the Common Man has been fended off from the full and glorious life he might have had, by Make Believe. For three thousand years in one form or another he has been asking for an unrestricted share in the universal welfare. He has been asking for a fair dividend from civilisation. For all that time, and still it goes on, the advantaged people, the satisfied people, the kings and priests, the owners and traders, the gentlefolk and the leaders he trusted, have been cheating him tacitly or deliberately, out of his proper share and contribution in the common life. Sometimes almost consciously, sometimes subconsciously, cheating themselves about it as well. When he called upon God, they said 'We'll take care of your God for you', and they gave him organised religion. When he calls for Justice, they say 'Everything decently and in order', and give him a nice expensive Law Court beyond his means. When he calls for order and safety too loudly they hit him on the head with a policeman's truncheon. When he sought knowledge, they told him what was good for him. And to protect him from the foreigner, so they said, they got him bombed to hell, trained him to disembowel his fellow common men with bayonets and learn what love of King and Country really means. "All with the best intentions in the world, mind you. "Most of these people, I tell you, have acted in perfect good faith. They manage to believe that in sustaining this idiot's muddle they are doing tremendous things -- stupendous things -- for the Common Man. They can live lives of quiet pride and die quite edifyingly in an undernourished, sweated, driven and frustrated world. Useful public servants! Righteous self-applause! Read their bloody biographies!

The Poe Toaster by Stewart Stafford They call me The Poe Toaster, A sixty-year mourner, no boaster, With roses and cognac, I paid homage, To gothic Quarles’ eternal foggage. Some call me ghoul, stalker, graver, Obsessed fan, tombstone trader, Let him sleep unbroken, still his ghost, Tomahawk, overdue a tribute toast. Three roses; in-law, Eddy and wife, Cognac, exorbitant luxury in life, Relax, for I was kind, my friend, Pouring amontillado until the end. Why I stopped, if I'm woman or man, Are mysteries for C. Auguste Dupin, Shipwrecked on Night’s Plutonian shore, Allied with the silken darkness of yore. © Stewart Stafford, 2023. All rights reserved.

Sighing, he rose from his desk and walked to the windows to stare out at the Vatican through the rain. What a burden men like Sandoz carried into the field. Over four hundred of Ours to set the standard, he thought, and remembered his days as a novice, studying the lives of sainted, blessed and venerated Jesuits. What was that wonderful line? "Men astutely trained in letters and in fortitude." Enduring hardship, loneliness, exhaustion and sickness with courage and resourcefulness. Meeting torture and death with a joy that defies easy understanding, even by those who share their religion, if not their faith. So many Homeric stories. So many martyrs like Isaac Jogues. Trekking eight hundred miles into the interior of the New World—a land as alien to a European in 1637 as Rakhat is to us now, Giuliani suddenly realized. Feared as a witch, ridiculed, reviled for his mildness by the Indians he'd hoped to gain for Christ. Beaten regularly, his fingers cut off joint by joint with clamshell blades—no wonder Jogues had come to Emilio's mind. Rescued, after years of abuse and deprivation, by Dutch traders who arranged for his return to France, where he recovered, against all odds. Astonishing, really: Jogues went back. He must have known what would happen but he sailed back to work among the Mohawks, as soon as he was able. And in the end, they killed him. Horribly. How are we to understand men like that? Giuliani had once wondered. How could a sane man have returned to such a life, knowing such a fate was likely? Was he psychotic, driven by voices? A masochist who sought degradation and pain? The questions were inescapable for a modern historian, even a Jesuit historian. Jogues was only one of many. Were men like Jogues mad? No, Giuliani had decided at last. Not madness but the mathematics of eternity drove them. To save souls from perpetual torment and estrangement from God, to bring souls to imperishable joy and nearness to God, no burden was too heavy, no price too steep.

Yet it wasn’t the Mississippi River that captured Jim Bridger’s imagination : it was the Missouri. A mere six likes from his ferry the two great rivers joined as one, the wild waters of the frontier pouring into the bromide current of the everyday. It was the confluence of old and new, known and unknown, civilization and wilderness. Bridger lived for the rare moments when the fur traders and voyageurs tied their sleek Mackinaws at the ferry landing, sometimes even camping for the night. He marveled at their tales of savage Indians, teeming game, forever plains, and soaring mountains. The frontier for Bridger became an aching presence that he could feel, but could not define, a magnetic force pulling him inexorably toward something that he had heard about, but never seen. A preacher on a swaybacked mule rode Bridger’s ferry one day. He asked Bridger if he knew God’s mission for him in life. Without pause Bridger answered, “Go to the Rockies”. The preacher was elated, urging the boy to consider missionary work with the savages. Bridger had no interest in bringing Jesus to the Indians, but the conversation stuck with him. The boy came to believe that going west was more than just a fancy for someplace new. He came to see it as a part of his soul, a missing piece that could only be made whole on some far-off mountain or plain.

Valéry held up Cézanne as ‘the example of the dedicated life’. Alex Danchev, in his new biography1, calls him ‘the exemplary artist-creator of the modern age’. An example more powerful than that of the artist who throws it all up (Gauguin found the voluptuous consolations of Tahiti in work and play; Rimbaud made good money as an arms trader), or the artist who goes mad and/or kills himself. More powerful because continuing to live can require more heroism than suicide: the constant work, constant striving, the frequent destruction of unsatisfactory work, and the need, as Cézanne saw it, for an incorruptibility in the life, on which incorruptibility of the work depended.

This land will kill you, if it can. We Icelanders are forged of different metal from the soft foreigners – even the Barbary pirates did not stay long. Have you ever known a Danish trader to winter here from choice?’ I shrugged. How did this concern me, or the people’s morbid curiosity? ‘We seem strong, Jón, all of us, but we are like grass – we bend so the wind will not break us. You are like the sea: you surge forward again and again. See yourself now. Your parents are dead, your croft is falling apart and your boat is riddled with holes, yet you don’t stop.’ I spread my hands. ‘I don’t want to die.’ ‘You want to live. You want a better life than the one you were given.

There were a few ships at anchor, mostly single-sailed coastal traders. The Empire didn’t encourage its subjects to go far away, in case they saw things that might disturb them. For the same reason it had built a wall around the entire country, patrolled by the Heavenly Guard whose main function was to tread heavily on the fingers of any inhabitants who felt they might like to step outside for five minutes for a breath of fresh air. This didn’t happen often, because most of the subjects of the Sun Emperor were quite happy to live inside the Wall. It’s a fact of life that everyone is on one side or other of a wall, so the only thing to do is forget about it or evolve stronger fingers.

The Fitchburg Railroad touches the pond about a hundred rods south of where I dwell. I usually go to the village along its causeway, and am, as it were, related to society by this link. The men on the freight trains, who go over the whole length of the road, bow to me as to an old acquaintance, they pass me so often, and apparently they take me for an employee; and so I am. I too would fain be a track-repairer somewhere in the orbit of the earth. The whistle of the locomotive penetrates my woods summer and winter, sounding like the scream of a hawk sailing over some farmer’s yard, informing me that many restless city merchants are arriving within the circle of the town, or adventurous country traders from the other side.

We will revisit the effects of sleep loss on emotional stability and other brain functions in later chapters when we discuss the real-life consequences of sleep loss in society, education, and the workplace. The findings justify our questioning of whether or not sleep-deprived doctors can make emotionally rational decisions and judgments; under-slept military personnel should have their fingers on the triggers of weaponry; overworked bankers and stock traders can make rational, non-risky financial decisions when investing the public’s hard-earned retirement funds; and if teenagers should be battling against impossibly early start times during a developmental phase of life when they are most vulnerable to developing psychiatric disorders.

Althea leaned back in her chair and crossed her arms stubbornly. ‘I can’t help it. That’s what I want.’ When Amber said nothing, Althea asked, almost angrily, ‘Don’t try to tell me that that is what love is, giving it all up for someone else!’ ‘But for some people, it is,’ Amber pointed out inexorably. She bound another bead into the necklace, then held it up to look at it critically. ‘Others are like two horses in harness, pulling together towards a goal.’ ‘I suppose that wouldn’t be so bad,’ Althea conceded. Her knitted brows said she did not entirely believe it. ‘Why can’t people love one another and still remain free?’ she demanded suddenly. Amber paused to rub her eyes, then tug thoughtfully at her earring. ‘One can love that way,’ she conceded regretfully. ‘But the price on that kind of love may be the highest of all.’ She strung her words together as carefully as she strung her beads. ‘To love another person like that, you have to admit that his life is as important as yours. Harder still, you have to admit to yourself that perhaps he has needs you cannot fill, and that you have tasks that will take you far away from him. It costs loneliness and longing and doubt and –’ ‘Why must love cost anything? Why does need have to be mixed up with love? Why can’t people be like butterflies, coming together in bright sunshine and parting while the day is still bright?’ ‘Because they are people, not butterflies. To pretend that people can come together, love, and then part with no pain or consequences is more false a role than pretending to be a proper Trader’s daughter.

Only optimists thought this possible at the time and even the leaders of the anti-slavery movement did not at first attempt the direct abolition of the institution of slavery itself, hoping instead that stopping the buying and selling of human beings would dry up the source and cause slavery as an institution to wither on the vine. At this juncture in history, Britain was the world's largest slave trader and the powerful vested interests which this created were able to roundly defeat early attempts to get Parliament to ban the trade. In the long run, however, such powerful opposition to the proposed ban, combined with equal tenacity on the other side, simply dragged out the political struggle for decades, making ever wider circles of people aware of the issue. Something that had never been a public issue before now became a subject of inescapable and heated controversy for years on end. Slavery could no longer be accepted as simply one of those facts of life that most people do not bother to think about. The long, drawn-out political controversy meant that more and more people had to think about it—and many who began to think about slavery turned against it. Eventually, such strong feelings were aroused among the British public that anti-slavery petitions with unprecedented numbers of signatures poured into Parliament from around the country, from people in all walks of life, until the mounting political pressures forced not only a banning of the international slave trade in 1808, but eventually swept the anti-slavery forces on beyond their original goals toward the direct abolition of the institution of slavery itself.

Next to the right to create, the right to criticize is the richest gift that liberty of thought and speech can offer. Living as you do in freedom, in that spiritual open where you were born and bred, you may be apt to regard stories of prison life coming from remote lands as exaggerated accounts spread by panting fugitives. That a country exists where for almost a quarter of a century literature has been limited to illustrating the advertisements of a firm of slave-traders is hardly credible to people for whom writing and reading books is synonymous with having and voicing individual opinions. But if you do not believe in the existence of such conditions, you may at least imagine them, and once you have imagined them you will realize with new purity and pride the value of real books written by free men for free men to read.

Come on, Bob, kill it!” “I’m trying, Tom. It won’t stop moving.” I looked at Wolf and whispered, “What do you think they are trying to kill?” Wolf shrugged. “Let’s go check it out.” We snuck forward until we could get a visual on what was happening. We saw that there were two large slimes and one baby slime. Judging by the way the large slimes were protecting the baby, I assumed it was their child rather than a random baby slime. The two players were slashing at the large slimes who were trying to defend themselves but failing. Eventually the players chopped the two large slimes into medium slimes, then into small slimes until they had finally killed all the pieces. That left the baby slime all alone. Bob and Tom looked at each other. “I think we should kill it,” said Tom. “Otherwise, it’s going to grow into an adult slime and try to get its revenge on us.” Where have I heard this story before? Bob laughed. “Slimes are stupid. It won’t be able to get revenge because it will be dead.” The players began to move forward to the baby slime. And that’s when something snapped in me. I was reminded of the night my parents sacrificed their lives for me. I couldn’t let this baby slime be killed. I jumped up and rushed to the players. Wolf shout-whispered, “No! Don’t do it!” I didn’t care. I ran up to the two players and without giving them a chance to surrender, mercilessly assassinated them. The baby slime looked at me with fear in its eyes and backed away, fearful that I would kill it too. But I didn’t. I put my sword back into my inventory and reached down and gently picked up the slime. “Can you talk?” I asked. The slime made cooing and booping noises, but apparently was too young to be able to speak yet. “I wish I could talk to you, Child. I would tell you that everything is going to be alright. I’ll be your new guardian.” Wolf arrived by my side a moment later. “It’s not part of the Way to kill players unless the killing falls under a specific rule or arises from self-defense.” I shot a look at Wolf. “I was defending the life of another. Is that not the same as self-defense?” “I guess, but it’s … hurrr … it’s a slime.” “Are you saying a slime has less right to be alive than us?” “I’m not saying that, but now that you mention it….” “Shut up. I’m taking charge of this child.” Wolf shook his head. “You realize that according to the Way, if you take the life of an orphan into your hands you have to protect it and see that it makes it to adulthood, just as I have with you.

You are made of life and beauty, and the dreams of my family for a hundred years. You are made of wind, water and wide blue days. My beauty, my pride, you must not die. If all else fails, if darkness devours all I was, you, at least, must go on. She opened both heart and mind to her ship, and flooded her with memories: her father’s deep booming laugh, and the proud moment when she had first taken the wheel into her own hands. A sun-swept vista from the crow’s nest, the horrific poetry of looking up at waves in a storm. You cannot end with me, Althea insisted fiercely. For if you do, all this does with you. All this beauty, all this life. How can you be made of death? It was not his death my father poured into you, but the summation of his life. How can you be made of death, when it was inheriting his life that quickened you?

is, of course, in Juvenal’s nature to mock everything. Ordinary people might hate the city and love the country, or they might feel the opposite way. It takes the spleen of Juvenal to loathe the city over several hundred lines of verse, and then mock the only alternative he offers. It is a very urban cynicism, and perhaps that is what the city really offers. A sense of having seen and done it all. Sophistication or jadedness, depending on one’s perspective. If the construct of the countryside is a charming, small-scale, olde-worlde innocence that it doesn’t really possess, then the city is also as much myth as it is reality. The construct of cities is that they are the only places where dangerous, important, society-changing things can happen. Governments sit, law courts judge, traders sell, thugs maraud, all of humanity eventually jostles each other in a city.

It is, of course, in Juvenal’s nature to mock everything. Ordinary people might hate the city and love the country, or they might feel the opposite way. It takes the spleen of Juvenal to loathe the city over several hundred lines of verse, and then mock the only alternative he offers. It is a very urban cynicism, and perhaps that is what the city really offers. A sense of having seen and done it all. Sophistication or jadedness, depending on one’s perspective. If the construct of the countryside is a charming, small-scale, olde-worlde innocence that it doesn’t really possess, then the city is also as much myth as it is reality. The construct of cities is that they are the only places where dangerous, important, society-changing things can happen. Governments sit, law courts judge, traders sell, thugs maraud, all of humanity eventually jostles each other in a city.

If a society, a city, or a territory, were to guarantee the necessaries of life to its inhabitants (and we shall see how the conception of the necessaries of life can be so extended as to include luxuries), it would be compelled to take possession of what is absolutely needed for production; that is to say — land, machinery, factories, means of transport, etc. Capital in the hands of private owners would be expropriated and returned to the community. The great harm done by bourgeois society, as we have already mentioned, is not only that capitalists seize a large share of the profits of each industrial and commercial enterprise, thus enabling them to live without working, but that all production has taken a wrong direction, as it is not carried on with a view to securing well-being to all. For this reason we condemn it. Moreover, it is impossible to carry on mercantile production in everybody’s interest. To wish it would be to expect the capitalist to go beyond his province and to fulfill duties that he cannot fulfill without ceasing to be what he is — a private manufacturer seeking his own enrichment. Capitalist organization, based on the personal interest of each individual trader, has given all that could be expected of it to society — it has increased the productive force of work. The capitalist, profiting by the revolution effected in industry by steam, by the sudden development of chemistry and machinery, and by other inventions of our century, has endeavoured in his own interest to increase the yield of work, and in a great measure he has succeeded. But to attribute other duties to him would be unreasonable. For example, to expect that he should use this superior yield of work in the interest of society as a whole, would be to ask philanthropy and charity of him, and a capitalist enterprise cannot be based on charity.

This Levantine spirit developed gradually in Beirut after the Industrial Revolution, as the burgeoning Lebanese silk trade and the invention of the steamboat combined to bring men and women of America and Western Europe in large numbers to the Levant. These settlers from the West were Catholic and Protestant missionaries, diplomats, and merchants, Jewish traders, travelers and physicians; and they brought with them Western commerce, manners, and ideas and, most of all, a certain genteel, open, tolerant attitude toward life and toward other cultures. Their mores and manners were gradually imitated by elite elements of the local native populations, who made a highly intelligent blend of these Western ideas with their own indigenous Arabic, Greek, and Turkish cultures, which had their own traditions of tolerance. “To be a Levantine,” wrote Hourani, “is to live in two worlds or more at once, without belonging to either.” In

Without electricity or gas, the kitchen became a twilight mausoleum of dead appliances. One day, Natasha had an idea. Wearing latex gloves she found in Sonja’s room, she scrubbed the innards of the oven and refrigerator with steel wool and bleach. She cut a broomstick to the width of the refrigerator compartment, jammed it in below the thermostat control, and pulled out the plastic shelves. In her bedroom, she gathered clothes from the floor in sweeping armfuls and deposited them before the refrigerator and the oven. Ever since she had begun working for the shuttle trader, her wardrobe exceeded her closet space. She hung silk evening dresses and cashmere sweaters on the broomstick bar, set folded jeans and blouses on the oven rack. When finished, she opened the doors to her new closet and bureau and felt pleased with her ingenuity. This is how you will survive, she told herself. You will turn the holes in your life into storage space.

Then the bitterness came to darken his soul. So, too, had Cress seemed fair and bright, but it had still been a city of greedy, grasping, men. He turned his back on it and slid down to sit flat on the deck. “It’s all a trick,” he observed. “All a rotten trick men play on themselves. They get together and they create this beautiful thing and then they stand back and say, ‘See, we have souls and insight and holiness and joy. We put it all in this building so we don’t have to bother with it in our everyday lives. We can live as stupidly and brutally as we wish, and to stamp down any inclination to spirituality or mysticism that we see in our neighbors or ourselves. Having set it in stone, we don’t have to bother with it anymore.’ It’s a trick men play on themselves. Just one more way we cheat ourselves.” Vivacia spoke softly. If he had been standing, he might not have heard the words. But he was sitting, his palms flat against her deck, and so they rang through his soul. “Perhaps men are a trick Sa played on this world. ‘All other things I shall make vast and beautiful and true to themselves,’ perhaps he said. ‘Men alone shall be capable of being petty and vicious and self-destructive. And for my cruelest trick of all, I shall put among them men capable of seeing these things in themselves.’ Do you suppose that is what Sa did?” “That is blasphemy,” Wintrow said fervently. “Is it? Then how do you explain it? All the ugliness and viciousness that is the province of humanity, whence comes it?” “Not from Sa. From ignorance of Sa. From separation from Sa. Time and again I have seen children brought to the monastery, boys and girls with no hint as to why they are there. Angry and afraid, many of them, at being sent forth from their homes at such a tender age. Within weeks, they blossom, they open to Ada’s light and glory. In every single child, there is at least a spark of it. Not all stay; some are sent home, not all are suited to a life of service. But all of them are suited to being creations of light and thought and love. All of them.

The deaths of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of twenty years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don’t matter with the deaths that do. It is the centerpiece of supremacy ideology, the idea that one person’s life is more important than another’s. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person’s death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

The deaths [from AIDS] of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of 20 years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don't matter with deaths that do. It is the centerpiece of supremacy ideology, the idea that one person's life is more important than another's. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person's death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

At eight-thirty that night Ian stood on the steps outside Elizabeth’s uncle’s town house suppressing an almost overwhelming desire to murder Elizabeth’s butler, who seemed to be inexplicably fighting down the impulse to do bodily injury to Ian. “I will ask you again, in case you misunderstood me the last time,” Ian enunciated in a silky, ominous tone that made ordinary men blanch. “Where is your mistress?” Bentner didn’t change color by so much as a shade. “Out!” he informed the man who’d ruined his young mistress’s life and had now appeared on her doorstep, unexpected and uninvited, no doubt to try to ruin it again, when she was at this very moment attending her first ball in years and trying bravely to live down the gossip he had caused. “She is out, but you do not know where she is?” “I did not say so, did I?” “Then where is she?” “That is for me to know and you to ponder.” In the last several days Ian had been forced to do a great many unpleasant things, including riding across half of England, dealing with Christina’s irate father, and finally dealing with Elizabeth’s repugnant uncle, who had driven a bargain that still infuriated him. Ian had magnanimously declined her dowry as soon as the discussion began. Her uncle, however, had the finely honed bargaining instincts of a camel trader, and he immediately sensed Ian’s determination to do whatever was necessary to get Julius’s name on a betrothal contract. As a result, Ian was the first man to his knowledge who had ever been put in the position of purchasing his future wife for a ransom of $150,000. Once he’d finished that repugnant ordeal he’d ridden off to Montmayne, where he’d sopped only long enough to switch his horse for a coach and get his valet out of bed. Then he’d charged off to London, stopped at his town house to bathe and change, and gone straight to the address Julius Cameron had given him. Now, after all that, Ian was not only confronted by Elizabeth’s absence, he was confronted by the most insolent servant he’d ever had the misfortune to encounter. In angry silence he turned and walked down the steps. Behind him the door slammed shut with a thundering crash, and Ian paused a moment to turn back and contemplate the pleasure he was going to have when he sacked the butler tomorrow.

I am not Sa. I lack his almighty wisdom. But I think you are likely to find Etta’s destiny in Etta, rather than hoping Kennit will impregnate you with it.” Anger writhed over her face. Then she sat still, anger still glinting in her eyes, but with it a careful consideration of his words. Finally, she observed gruffly, “It’s hard to take offense at your saying that I might be important for myself.” Her eyes met his squarely. “I might consider it a compliment. Except it’s hard to believe you are sincere, when you obviously don’t believe the same is true of yourself.” She continued into his stunned silence, “You haven’t lost your belief in Sa. You’ve lost your belief in yourself. You speak to me of measuring myself by my significance to Kennit. But you do the same. You evaluate your purpose in terms of Vivacia or Kennit. Pick your own life, Wintrow, and be responsible for it. Then, perhaps, you may be significant to them.” Like a key turning in a rusty lock. That was the sensation inside him. Or perhaps like a wound that bleeds anew past a closed crust, he thought wryly. He sifted her words, searching for a flaw in her logic, for a trick in her wording. There was none. She was right. Somehow, sometime, he had abdicated responsibility for his life.

After more than twenty years as a transactional trader and businessman in what I called the “strange profession,” I tried what one calls an academic career. And I have something to report—actually that was the driver behind this idea of antifragility in life and the dichotomy between the natural and the alienation of the unnatural. Commerce is fun, thrilling, lively, and natural; academia as currently professionalized is none of these. And for those who think that academia is “quieter” and an emotionally relaxing transition after the volatile and risk-taking business life, a surprise: when in action, new problems and scares emerge every day to displace and eliminate the previous day’s headaches, resentments, and conflicts. A nail displaces another nail, with astonishing variety. But academics (particularly in social science) seem to distrust each other; they live in petty obsessions, envy, and icy-cold hatreds, with small snubs developing into grudges, fossilized over time in the loneliness of the transaction with a computer screen and the immutability of their environment. Not to mention a level of envy I have almost never seen in business. … My experience is that money and transactions purify relations; ideas and abstract matters like “recognition” and “credit” warp them, creating an atmosphere of perpetual rivalry. I grew to find people greedy for credentials nauseating, repulsive, and untrustworthy.

During his time working for the head of strategy at the bank in the early 1990s, Musk had been asked to take a look at the company’s third-world debt portfolio. This pool of money went by the depressing name of “less-developed country debt,” and Bank of Nova Scotia had billions of dollars of it. Countries throughout South America and elsewhere had defaulted in the years prior, forcing the bank to write down some of its debt value. Musk’s boss wanted him to dig into the bank’s holdings as a learning experiment and try to determine how much the debt was actually worth. While pursuing this project, Musk stumbled upon what seemed like an obvious business opportunity. The United States had tried to help reduce the debt burden of a number of developing countries through so-called Brady bonds, in which the U.S. government basically backstopped the debt of countries like Brazil and Argentina. Musk noticed an arbitrage play. “I calculated the backstop value, and it was something like fifty cents on the dollar, while the actual debt was trading at twenty-five cents,” Musk said. “This was like the biggest opportunity ever, and nobody seemed to realize it.” Musk tried to remain cool and calm as he rang Goldman Sachs, one of the main traders in this market, and probed around about what he had seen. He inquired as to how much Brazilian debt might be available at the 25-cents price. “The guy said, ‘How much do you want?’ and I came up with some ridiculous number like ten billion dollars,” Musk said. When the trader confirmed that was doable, Musk hung up the phone. “I was thinking that they had to be fucking crazy because you could double your money. Everything was backed by Uncle Sam. It was a no-brainer.” Musk had spent the summer earning about fourteen dollars an hour and getting chewed out for using the executive coffee machine, among other status infractions, and figured his moment to shine and make a big bonus had arrived. He sprinted up to his boss’s office and pitched the opportunity of a lifetime. “You can make billions of dollars for free,” he said. His boss told Musk to write up a report, which soon got passed up to the bank’s CEO, who promptly rejected the proposal, saying the bank had been burned on Brazilian and Argentinian debt before and didn’t want to mess with it again. “I tried to tell them that’s not the point,” Musk said. “The point is that it’s fucking backed by Uncle Sam. It doesn’t matter what the South Americans do. You cannot lose unless you think the U.S. Treasury is going to default. But they still didn’t do it, and I was stunned. Later in life, as I competed against the banks, I would think back to this moment, and it gave me confidence. All the bankers did was copy what everyone else did. If everyone else ran off a bloody cliff, they’d run right off a cliff with them. If there was a giant pile of gold sitting in the middle of the room and nobody was picking it up, they wouldn’t pick it up, either.” In

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

Uma consideção que podemos fazer é a respeito da palavra "traição". De fato, examinada atentamente, ela se nos revela ambígua, não só etimológica mas também semanticamente. Sabemos que o latim tradere significava somente “entregar”. Sabemos também que os evangelhos, escolhendo esse verbo para designar o ato de Judas de entregar Jesus aos seus inimigos, carregavam-no de conotações éticas, obviamente negativas. Mas, com o tempo, o mal-entendido inicial originou outros mal-entendidos e ambiguidades: o itinerário semântico desse verbo “condenado” levou-o a significados diferentes, distantíssimos entre si e às vezes nas antípodas, literalmente opostos. “Traio” deriva do latino trado, que é composto de dois morfemas, trans e do (=dar). O prefixo trans implica passagem; de fato, todos os significados originais de trado contem a ideia de dar alguma coisa que passa de uma mão a outra. Assim, trado significa o ato de entregar nas mãos de alguém (para guarda, proteção, castigo) o ato de confiar para o governo ou o ensinamento, o dar em esposa, o vender, o confiar com palavras ou o transmitir, o narrar. Na forma reflexiva, tradere, o verbo significa abandonar-se a alguém, dedicar-se a uma atividade. O substantivo correspondente, traditio, significa “entrega”, “ensinamento”, “narração”, “transmissão de narrações”, “tradição”. Note-se que o “nomem agentis” (nome do agente) traditor significa tanto “traidor” como “quem ensina”. É bom lembrar esse duplo sentido porque provavelmente tenha algo a ensinar talvez unicamente aquele que traiu com plena e total consciência.

We worship The Block.” The player stared at me for a moment, screwing up his face as he tried to comprehend what I’d said. Then he started to chuckle. “You worship blocks? Like what everything is made out of?” I shook my head. “No, we worship The Block. It is a mysterious block that exists somewhere in the sky. It is said that The Block knows all and sees all. It is said that if it chose to, it could write everyone’s story in the Book of Life. Everyone from Herobrine and Notch down to the smallest endermite.” The player nodded his head. “The Block sounds pretty powerful. Have you ever seen him or her or it or whatever it is?” I shook my head. “The Block only reveals itself in dreams and trance-induced stupors.” “So, you’ve never seen it then?” “I have not. But I work every day to get to the point where I will be blessed enough to see The Block.” Tanisto nodded and pursed his lips. “Sounds kinda cool, I guess. What do you call your religion?” I leaned forward again. “We call ourselves … Blockheads.” The player nodded. He was getting a strange look on his face, like he was stifling a laugh. “It was nice talking to you. I think I’ll go find a villager to trade with. I require more ... earthly transactions.” I leaned back. “Suit yourself. But, you will never know the grand truth of the universe if you do not try to communicate with The Block.” The player nodded, but said no more before scurrying away. After the player was out of earshot, Dark Knight chuckled. “Blockheads. You just made all that up? You’re funny. I never realized.” I looked over my shoulder and hissed at him. “You have taken a vow of silence. Now, you have broken it, and you will never know the mysteries of The Block.

The tyro knows nothing, and everybody, including himself, knows it. But the next, or second, grade thinks he knows a great deal and makes others feel that way too. He is the experienced sucker, who has studied not the market itself but a few remarks about the market made by a still higher grade of suckers. The second-grade sucker knows how to keep from losing his money in some of the ways that get the raw beginner. It is this semisucker rather than the 100 per cent article who is the real all-the-year-round support of the commission houses. He lasts about three and a half years on an average, as compared with a single season of from three to thirty weeks, which is the usual Wall Street life of a first offender. It is naturally the semisucker who is always quoting the famous trading aphorisms and the various rules of the game. He knows all the don'ts that ever fell from the oracular lips of the old stagers excepting the principal one, which is: Don't be a sucker! This semisucker is the type that thinks he has cut his wisdom teeth because he loves to buy on declines. He waits for them. He measures his bargains by the number of points it has sold off from the top. In big bull markets the plain unadulterated sucker, utterly ignorant of rules and precedents, buys blindly because he hopes blindly. He makes most of the money until one of the healthy reactions takes it away from him at one fell swoop. But the Careful Mike sucker does what I did when I thought I was playing the game intelligently according to the intelligence of others. I knew I needed to change my bucket-shop methods and I thought I was solving my problem with any change, particularly one that assayed high gold values according to the experienced traders among the customers.

Men are not content with a simple life: they are acquisitive, ambitious, competitive, and jealous; they soon tire of what they have, and pine for what they have not; and they seldom desire anything unless it belongs to others. The result is the encroachment of one group upon the territory of another, the rivalry of groups for the resources of the soil, and then war. Trade and finance develop, and bring new class-divisions. "Any ordinary city is in fact two cities, one the city of the poor, the other of the rich, each at war with the other; and in either division there are smaller ones - you would make a great mistake if you treated them as single states". A mercantile bourgeoisie arises, whose members seek social position through wealth and conspicuous consumption: "they will spend large sums of money on their wives". These changes in the distribution of wealth produce political changes: as the wealth of the merchant over-reaches that of the land-owner, aristocracy gives way to a plutocratic oligarchy - wealthy traders and bankers rule the state. Then statesmanship, which is the coordination of social forces and the adjustment of policy to growth, is replaced by politics, which is the strategy of parts and the lust of the spoils of office. Every form of government tends to perish by excess of its basic principle. Aristocracy ruins itself by limiting too narrowly the circle within which power is confined; oligarchy ruins itself by the incautious scramble for immediate wealth. In rather case the end is revolution. When revolution comes it may seem to arise from little causes and petty whims, but though it may spring from slight occasions it is the precipitate result of grave and accumulated wrongs; when a body is weakened by neglected ills, the merest exposure may bring serious disease. Then democracy comes: the poor overcome their opponents, slaughtering some and banishing the rest; and give to the people an equal share of freedom and power. But even democracy ruins itself by excess – of democracy. Its basic principle is the equal right of all to hold office and determine public policy. This is at first glance a delightful arrangement; it becomes disastrous because the people are not properly equipped by education to select the best rulers and the wisest courses. As to the people they have no understanding, and only repeat what their rulers are pleased to tell them; to get a doctrine accepted or rejected it is only necessary to have it praised or ridiculed in a popular play (a hit, no doubt, at Aristophanes, whose comedies attacked almost every new idea). Mob-rule is a rough sea for the ship of state to ride; every wind of oratory stirs up the waters and deflects the course. The upshot of such a democracy is tyranny or autocracy; the crowd so loves flattery, it is so “hungry for honey” that at last the wiliest and most unscrupulous flatterer, calling himself the “protected of the people” rises to supreme power. (Consider the history of Rome). The more Plato thinks of it, the more astounded he is at the folly of leaving to mob caprice and gullibility the selection of political officials – not to speak of leaving it to those shady and wealth-serving strategists who pull the oligarchic wires behind the democratic stage. Plato complains that whereas in simpler matters – like shoe-making – we think only a specially-trained person will server our purpose, in politics we presume that every one who knows how to get votes knows how to administer a city or a state.

AIA is about this girl named Anna (who narrates the story) and her one-eyed mom, who is a professional gardener obsessed with tulips, and they have a normal lower-middle- class life in a little central California town until Anna gets this rare blood cancer. But it’s not a cancer book, because cancer books suck. Like, in cancer books, the cancer person starts a charity that raises money to fight cancer, right? And this commitment to charity reminds the cancer person of the essential goodness of humanity and makes him/her feel loved and encouraged because s/he will leave a cancer-curing legacy. But in AIA, Anna decides that being a person with cancer who starts a cancer charity is a bit narcissistic, so she starts a charity called The Anna Foundation for People with Cancer Who Want to Cure Cholera. Also, Anna is honest about all of it in a way no one else really is: Throughout the book, she refers to herself as the side effect, which is just totally correct. Cancer kids are essentially side effects of the relentless mutation that made the diversity of life on earth possible. So as the story goes on, she gets sicker, the treatments and disease racing to kill her, and her mom falls in love with this Dutch tulip trader Anna calls the Dutch Tulip Man. The Dutch Tulip Man has lots of money and very eccentric ideas about how to treat cancer, but Anna thinks this guy might be a con man and possibly not even Dutch, and then just as the possibly Dutch guy and her mom are about to get married and Anna is about to start this crazy new treatment regimen involving wheatgrass and low doses of arsenic, the book ends right in the middle of a I know it’s a very literary decision and everything and probably part of the reason I love the book so much, but there is something to recommend a story that ends.

Then Strathcona discussed literature. He paid his tribute to the "Fleurs de Mal" and the "Songs before Sunrise"; but most, he said, he owed to "the divine Oscar." This English poet of many poses and some vices the law had seized and flung into jail; and since the law is a thing so brutal and wicked that whoever is touched by it is made thereby a martyr and a hero, there had grown up quite a cult about the memory of "Oscar." All up-to-date poets imitated his style and his attitude to life; and so the most revolting of vices had the cloak of romance flung about them—were given long Greek and Latin names, and discussed with parade of learning as revivals of Hellenic ideals. The young men in Strathcona's set referred to each other as their "lovers"; and if one showed any perplexity over this, he was regarded, not with contempt—for it was not aesthetic to feel contempt—but with a slight lifting of the eyebrows, intended to annihilate. One must not forget, of course, that these young people were poets, and to that extent were protected from their own doctrines. They were interested, not in life, but in making pretty verses about life; there were some among them who lived as cheerful ascetics in garret rooms, and gave melodious expression to devilish emotions. But, on the other hand, for every poet, there were thousands who were not poets, but people to whom life was real. And these lived out the creed, and wrecked their lives; and with the aid of the poet's magic, the glamour of melody and the fire divine, they wrecked the lives with which they came into contact. The new generation of boys and girls were deriving their spiritual sustenance from the poetry of Baudelaire and Wilde; and rushing with the hot impulsiveness of youth into the dreadful traps which the traders in vice prepared for them. One's heart bled to see them, pink-cheeked and bright-eyed, pursuing the hem of the Muse's robe in brothels and dens of infamy!

The day after setting foot upon the deck of the whale-ship, Snowball was appointed chef de caboose, in which distinguished office he continued for several years; and only resigned it to accept of a similar situation on board a fine bark, commanded by Captain Benjamin Brace, engaged in the African trade. But not that African trade carried on by such ships as the Pandora. No; the merchandise transported in Captain Brace’s bark was not black men, but white ivory, yellow gold-dust, palm-oil, and ostrich-plumes; and it was said, that, after each “trip” to the African coast, the master, as well as owner, of this richly laden bark, was accustomed to make a trip to the Bank of England, and there deposit a considerable sum of money. After many years spent thus professionally, and with continued success, the ci-devant whalesman, man-o’-war’s-man, ex-captain of the Catamaran, and master of the African trader, retired from active life; and, anchored in a snug craft in the shape of a Hampstead Heath villa, is now enjoying his pipe, his glass of grog, and his otium cum dignitate. As for “Little William,” he in turn ceased to be known by this designation. It was no longer appropriate when he became the captain of a first-class clipper-ship in the East Indian trade,—standing upon his own quarter-deck full six feet in his shoes, and finely proportioned at that,—so well as to both face and figure, that he had no difficulty in getting “spliced” to a wife that dearly loved him. She was a very beautiful woman, with a noble round eye, jet black waving hair, and a deep brunette complexion. Many of his acquaintances were under the impression that she had Oriental blood in her veins, and that he had brought her home from India on one of his return voyages from that country. Those more intimate with him could give a different account,—one received from himself; and which told them that his wife was a native of Africa, of Portuguese extraction, and that her name was Lalee. They had heard, moreover, that his first acquaintance with her had commenced on board a slave bark; and that their friendship as children,—afterwards ripening into love,—had been cemented while both were castaways upon a raft—Ocean Waifs in the middle of the Atlantic. The End.

I’d met Madison, as I’ve already mentioned, two months earlier, in Budapest. I’d been at a conference. She’d been there with some girlfriends. We’d got talking in the hotel bar. An anthropologist, she’d said; that’s … exotic. Not at all, I’d replied; I work for an incorporated business, in a basement. Yes, she said, but … But what? I asked. Dances, and masks, and feathers, she eventually responded: that’s the essence of your work, isn’t it? I mean, even if you’re writing a report on workplace etiquette, or how to motivate employees or whatever, you’re seeing it all through a lens of rituals, and rites, and stuff. It must make the everyday all primitive and strange—no? I saw what she was getting at; but she was wrong. For anthropologists, even the exotic’s not exotic, let alone the everyday. In his key volume Tristes Tropiques, Claude Lévi-Strauss, the twentieth century’s most brilliant ethnographer, describes pacing the streets, all draped with new electric cable, of Lahore’s Old Town sometime in the nineteen-fifties, trying to piece together, long after the event, a vanished purity—of local colour, texture, custom, life in general—from nothing but leftovers and debris. He goes on to describe being struck by the same impression when he lived among the Amazonian Nambikwara tribe: the sense of having come “too late”—although he knows, from having read a previous account of life among the Nambikwara, that the anthropologist (that account’s author) who came here fifty years earlier, before the rubber-traders and the telegraph, was struck by that impression also; and knows as well that the anthropologist who, inspired by the account that Lévi-Strauss will himself write of this trip, shall come back in fifty more will be struck by it too, and wish—if only!—that he could have been here fifty years ago (that is, now, or, rather, then) to see what he, Lévi-Strauss, saw, or failed to see. This leads him to identify a “double-bind” to which all anthropologists, and anthropology itself, are, by their very nature, prey: the “purity” they crave is no more than a state in which all frames of comprehension, of interpretation and analysis, are lacking; once these are brought to bear, the mystery that drew the anthropologist towards his subject in the first place vanishes. I explained this to her; and she seemed, despite the fact that she was drunk, to understand what I was saying. Wow, she murmured; that’s kind of fucked. 2.8 When I arrived at Madison’s, we had sex. Afterwards,

Matt takes some time to settle himself before he speaks. When he does, he shares an anecdote about how Julie had written a book for him to have after she was gone, and she titled it, The Shortest Longest Romance: An Epic Love and Loss Story. He loses it here, then slowly composes himself and keeps going. He explains that in the book, he was surprised to find that near the end of the story—their story—Julie had included a chapter on how she hoped Matt would always have love in his life. She encouraged him to be honest and kind to what she called his “grief girlfriends”—the rebound girlfriends, the women he’ll date as he heals. Don’t mislead them, she wrote. Maybe you can get something from each other. She followed this with a charming and hilarious dating profile that Matt could use to find his grief girlfriends, and then she got more serious. She wrote the most achingly beautiful love letter in the form of another dating profile that Matt could use to find the person he’d end up with for good. She talked about his quirks, his devotion, their steamy sex life, the incredible family she inherited (and that, presumably, this new woman would inherit), and what an amazing father he’d be. She knew this, she wrote, because they got to be parents together—though in utero and for only a matter of months. The people in the crowd are simultaneously crying and laughing by the time Matt finishes reading. Everyone should have at least one epic love story in their lives, Julie concluded. Ours was that for me. If we’re lucky, we might get two. I wish you another epic love story. We all think it ends there, but then Matt says that he feels it’s only fair that Julie have love wherever she is too. So in that spirit, he says, he’s written her a dating profile for heaven. There are a few chuckles, although they’re hesitant at first. Is this too morbid? But no, it’s exactly what Julie would have wanted, I think. It’s out-there and uncomfortable and funny and sad, and soon everyone is laugh-sobbing with abandon. She hates mushrooms, Matt has written to her heavenly beau, don’t serve her anything with mushrooms. And If there’s a Trader Joe’s, and she says that she wants to work there, be supportive. You’ll also get great discounts. He goes on to talk about how Julie rebelled against death in many ways, but primarily by what Matt liked to call “doing kindnesses” for others, leaving the world a better place than she found it. He doesn’t enumerate them, but I know what they are—and the recipients of her kindnesses all speak about them anyway.

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

Kode’s older sister, Kira, was leaning over a display of jewelry, fisting a jade-green necklace in one hand. Her nose was two inches from the Braetic across the table, the two exchanging intimidating glares. Eena watched for a few seconds as Kira all but crawled over a pile of merchandise, her face scrunched up with resentment, yet enviably stunning as always. “Hey Kode,” the young queen whispered. “Hey, girl.” “What’s going on?” “Kira’s bartering.” Eena watched the fistful of necklace come within a whisker of smacking the merchant’s nose. “She isn’t going to hurt the guy, is she?” Kode snorted on a chuckle. “Not if the dude’s got any sense.” Validly concerned, Eena inched closer to the confrontation, straining to hear their growled dialogue. Kode and Niki crept closer too. Efren, however, stayed where he was, testing the flagpole’s ability to support his body weight. They watched the feisty Mishmorat hold up a small pouch and shake it in front of the Braetic’s eyes. Kira’s fingers curled like claws around the purse. She seemed to smirk for a second when the merchant flinched. In a blink he was back in her face again, shoving aside the purse. “What is she trying to trade?” Eena asked, her voice still hushed as though she might disturb the haggling taking place across the way. “Viidun coins,” Kode said. “Ef gave ‘em to her.” “Are they worth much?’ Kode grinned wryly, “He sure as hell don’t freakin’ think so.” Eena foresaw Niki’s disapproving smack to the back of Kode’s head before he even finished his sentence. He cursed at his girlfriend for the physical abuse, an unwise response that earned him an additional thump on the head. “Freakin’ tyrant,” Kode grumbled. “Vulgar grogfish,” Niki retorted. Still unable to hear well enough to satisfy her curiosity, Eena stole in closer to the scene of heated bartering. She stopped when Kira’s strong voice carried over the murmur of the crowd. Kode and his girlfriend were right on her heels. “This purse is worth ten of those gaudy necklaces. You oughta be payin’ me to take ‘em off your hands, Braetic!” “That alien money is worthless to me, Mishmorat. In all my life I’ve never left Moccobatran soil. And even if I were to take an interstellar trip someday, you’d never catch the likes of me on a barbarian planet like Rapador!” Kira jerked her head, causing her black, cascading hair to ripple over her shoulder. The action made the trader flinch again. His eyes tapered, appearing to fume over what he perceived as intentional bullying. “You ain’t gonna sell this crap to no one else,” the exotic Mishmorat said. “Be smart and take the money. Hell, you could make a dozen pieces of jewelry from these coins. Sell ’em all for ten times the worth of anything you got here.” The Braetic shoved his finger at Kira’s chest, breathing down her throat at the same time. “Why don’t you just take your pretty little backside away from my table and make your own Viidun jewelry. Sell it yourself and then come back with a reasonable offer for my necklace.” His palm opened flat, demanding she hand over the jade stones still in her fist. “You wanna make me?” Kira breathed. “What do you plan to do, steal it?” The merchant challenged her in a gesture, nostrils flaring. “I’m no thief, but I’m not above beating some sense into you ‘til you choose to barter like a respectable Braetic!” Caught up in the intense interaction, Kode supported his sister a little too loudly. “Teach the freakin’ crook a lesson, Sis!” Niki smacked her boyfriend upside the head without missing a beat.

I discovered something else, and that is that suckers differ among themselves according to the degree of experience. The tyro knows nothing, and everybody, including himself, knows it. But the next, or second, grade thinks he knows a great deal and makes others feel that way too. He is the experienced sucker, who has studied not the market itself but a few remarks about the market made by a still higher grade of suckers. The second-grade sucker knows how to keep from losing his money in some of the ways that get the raw beginner. It is this semisucker rather than the 100 per cent article who is the real all-the-year-round support of the commission houses. He lasts about three and a half years on an average, as compared with a single season of from three to thirty weeks, which is the usual Wall Street life of a first offender. It is naturally the semisucker who is always quoting the famous trading aphorisms and the various rules of the game. He knows all the don'ts that ever fell from the oracular lips of the old stagers excepting the principal one, which is: Don't be a sucker! This semisucker is the type that thinks he has cut his wisdom teeth because he loves to buy on declines. He waits for them. He measures his bargains by the number of points it has sold off from the top. In big bull markets the plain unadulterated sucker, utterly ignorant of rules and precedents, buys blindly because he hopes blindly. He makes most of the money until one of the healthy reactions takes it away from him at one fell swoop. But the Careful Mike sucker does what I did when I thought I was playing the game intelligently according to the intelligence of others. I knew I needed to change my bucket-shop methods and I thought I was solving my problem with any change, particularly one that assayed high gold values according to the experienced traders among the customers.

Imperial domination spread. Slaves were the precious life-blood of the West Indian economy, where King Sugar reigned and in which £70 million had been invested by 1790. Under the asiento, British slave-traders transported a million and a half Africans to the Caribbean during the century: ‘All this great increase in our treasure,’ wrote Joshua Gee in 1729, ‘proceeds chiefly from the labour of negroes in the plantations.’ West African gold gave England the guinea. In 1787, Sierra Leone in West Africa was set up as a trial settlement of free blacks, as was New South Wales from 1788 for transported criminal whites. The future of English society was irreversibly being skewed by empire.

This world is not fair in all respects. A morally upright man is not necessarily the most honourable man in the world. A morally upright trader is not necessarily the richest in the world. Not all murderers have been or will be convicted in this world. Even if all murderers could have been convicted, it will not be ‘naturally’ possible to give equitable punishment to the murderers who have killed more than one human being. Furthermore, it will not be possible to reverse the immoral actions and their already occurred consequences. Religion promises absolute justice and deterministic rewards in the life hereafter. This fulfils the aspiration to have perfect justice to lives spent by pious and impious, poor and rich and just and unjust people. The promise that every action and even intention will be given due justice by the Creator makes the 'static conscience' created by Allah a 'self-regulated functioning conscience.

To take what has happened to you and learn from it, instead of being trapped by it. Nothing is quite so destructive as pity, especially self-pity. No event in life is so terrible that one cannot rise above it.

The demise of beer’s place in everyday life does, however, show how traders in tea and sugar were able to ride, and further cause, changes in centuries-old tastes, reduce levels of nutrition and get a more caffeinated workforce for the ‘workshop of the world’ as a result.

The most important question for us humans is, "What is human?" "What is life?" "What is life?" If you can't answer this question, you can't live your life seriously. So Tolstoy, Russia's main gate, for a long time of 15 years I wrote my last book at the end of my career. What is life?It's 입니다. In this book, Tolstoy defines life like this. "Life is holding onto a thin arrowroot vine in a desperate situation where it doesn't know when it's going to break off." What do you think life is? Someone said that life is about luck. What is "WOON 7G3"? It means that luck is 70% and opportunity is 30%. Life is luck. Do you really think life is luck? Then you're lucky to live well, Is it bad luck not to be able to buy it? Being healthy is good luck, Is it bad luck to be sick? That's not true. Life is not luck. Victor Wigor thinks about what life is and then expresses it in one word. It's a voyage. Life is a voyage in which a boat floating on the sea plumped and sailed through a port. Ships floating in the sea of the world have calmness, rough waves, and scary typhoons. Life is not easy. So Job says life like this. "Isn't there hard labor in life on this land?" (Job 7:1) There is a theory of life in today's text. Section 13 of the body. "Those who say they will profit by doing business" (approximately 4:13) What is business and profit? Business is selling things to make money. What are the benefits? It's money from the business. Jews thought it was important to make money. So Jewish tactics are world-famous. The Jews were the geniuses of the tactics. In the old days, money was all coins. Our country also made money into a not. This is called Yupjeon. Heavy coins were very uncomfortable for traders. So the Jews made bills instead of coins, they made checks, they made bills. And the Jews thought about how to sell things without discounting them I made a department store in America. The Jews also taught their children this way. "The whole world is a business. Even white clouds become rain when squeezed." These people are Jewish. Trade was the best way to make money in the days of the First Church. Especially in the early church era, it was the best environment to make money from trade. In this era, it was Pax Romana.

To my knowledge there are no studies investigating the exact properties of trader’s burnout, but a daily exposure to such high degrees of randomness without much control will have physiological effects on humans

What a contrast with the other traders who lacked polish!

Such statements, that other traders had also gotten into trouble, are self-incriminating.

at any point in time, the richest traders are often the worst traders.

They are limited in their power to stop profitable traders from taking risks,

One of the attractive aspects of my profession as a quantitative option trader is that

This risk aversion prevented him from making as much money as the other traders on Wall Street

Your hardest times In Trading often lead to the greatest moments of your life. Keep going. Tough Trading time build strong Traders in the end

New traders will be tempted to give up, particularly when they see that the first few years are more about studying and learning rather than making money. But there are some compelling reasons not to give up on trading; it will teach you about yourself, it will make you better in other aspects of your life, it can create a consistent stream of income, and nothing else offers the same level of control over your personal finances or your future.

After more than twenty years as a transactional trader and businessman in what I called the “strange profession,” I tried what one calls an academic career. And I have something to report—actually that was the driver behind this idea of antifragility in life and the dichotomy between the natural and the alienation of the unnatural. Commerce is fun, thrilling, lively, and natural; academia as currently professionalized is none of these.

Just as I support my life, neither by robbery nor alms, but by my own effort, so I do not seek to derive my happiness from the injury or the favor of others, but earn it by my own achievement. Just as I do not consider the pleasure of others as the goal of my life, so I do not consider my pleasure as the goal of the lives of others. Just as there are no contradictions in my values and no conflicts among my desires—so there are no victims and no conflicts of interest among rational men, men who do not desire the unearned and do not view one another with a cannibal’s lust, men who neither make sacrifices nor accept them. “The symbol of all relationships among such men, the moral symbol of respect for human beings, is the trader. We, who live by values, not by loot, are traders, both in matter and in spirit. A trader is a man who earns what he gets and does not give or take the undeserved. A trader does not ask to be paid for his failures, nor does he ask to be loved for his flaws. A trader does not squander his body as fodder or his soul as alms. Just as he does not give his work except in trade for material values, so he does not give the values of his spirit—his love, his friendship, his esteem—except in payment and in trade for human virtues, in payment for his own selfish pleasure, which he receives from men he can respect. The mystic parasites who have, throughout the ages, reviled the traders and held them in contempt, while honoring the beggars and the looters, have known the secret motive of their sneers: a trader is the entity they dread—a man of justice.

Kennit believed that there was a place between life and death where a man’s body became no more than a miserable animal, capable only of an animal’s responses.

A Moment of Joy" The ruling global elites are holding their breath in anticipation of who may be the first to start a nuclear war! The wealthy and the stock market traders are fearfully watching the fluctuation in the stock prices… Writers, media pundits, and academics on the payroll of power and authority are worried about a potential revolution that may put an end to the powers in place, and consequently to their existence! Doctors, engineers, and other professionals are all alarmed and watching the job market in fear of losing their cushy jobs! Only the waitress at the nearby restaurant is experiencing a moment of joy for the generous tip she just received from the last customer tonight! [Original poem published in Arabic on October 30,2023 at ahewar.org]

Everything in my life that I was sure I would do someday has always been snatched away when it was almost within my reach. Perhaps it will happen again.

He awoke unrested, as if he had never slept at all. The potency of his other life drew him. He spent his human days in a fog of discontent and restlessness. He regarded his own existence with disdain. A double curse of weariness dogged him. He longed to sleep, but sleep gave no rest. Yet he desired sleep, not to rest, but to leave his dreary human life behind and immerse himself once more in a draconian world. His life as a man had become a string of weary days.

No time. Never any time to live his own life.

I think more clearly about many aspects of my life, and my journal has become a self-help journal as well as a trading journal

While life exists, there is always the possibility of improvement.

...White traders came to the Transkei, hot on the heels of the missionaries, to provide all the new needs that the missionaries demanded and to satisfy the new tastes that had been introduced... They were a hardy breed of men and women, these traders, isolated, lonely, and hard working. In order to survive in this sea of black people, they had to learn how to live with people. Very few of them slept with revolvers under their pillows or locked their doors. They knew they were safe among their neighbours. They had learnt who was who in the areas where they lived, ingratiated themselves with the most influential families, and kept friends with the majority of the people. They learnt the language of the people and made sure their children learnt it too. Some of them born in these parts knew Xhosa before they knew English. When Britain began replacing the civil service personnel in South Africa with locally born whites, most of their recruits came from this class of whites, who knew the Native and spoke his language. Recruits for missionary work too came from this class. Those of them who went on to universities became experts in the areas pertaining to Africans- Anthropology, African languages, Native Administration and Native Law. But though living among Africans, like all white SouthAfricans they never forgot that they were white.

To be someone or to do something, which would I choose?* A man occasionally reaches a fork in life’s path. One road leads to doing something, to making an impact on his organization and his world. To being true to his values and vision, and standing with the other men who’ve helped build that vision. He will have to trust himself when all men doubt him, and as a reward, he will have the scorn of his professional circle heaped on his head. He will not be favored by his superiors, nor win the polite praise of his conformist peers. But maybe, just maybe, he has the chance to be right, and create something of lasting value that will transcend the consensus mediocrity inherent in any organization, even supposedly disruptive ones. The other road leads to being someone. He will receive the plum products, the facile praise afforded to the organization man who checks off the canonical list of petty virtues that define moral worth in his world. He will receive the applause of his peers, though it will be striking how rarely that traffic in official praise leads to actual products anybody remembers, much less advances the overall cause of the organization. I certainly had options. I can’t say I didn’t. I had outs, and could have walked away from FBX. All I had to do was shut up, keep my head down, go through the motions with whatever shitty product was handed to me after FBX, and read along from the Facebook script about how to be a proper product manager. I might even resurrect my career if one of those products was “successful.” In the rapidly ossifying Facebook culture, one could get along simply by going along. Plus, there were real stakes on the line. Consider the number of shares and the fact that at the time of this writing, in December 2015, Facebook is worth almost four times what it was when I struck my AdGrok deal. I had two children, whose mother’s nine-to-five corporate job provided for them, though just barely. Her London trader heyday was long gone, and now her salary was that of your standard-issue MBA inside the corporate machine. I contributed a slab of cash every month, per California support guidelines, but it would be my Facebook stock vesting yet to come that would pay for private high schools and Stanford, so Zoë and Noah wouldn’t have to sneak into this country’s elite through the back door from cattle class, as I had to do.

This, I will call the cross-sectional problem: At a given time in the market, the most successful traders are likely to be those that are best fit to the latest cycle. This does not happen too often with dentists or pianists—because these professions are more immune to randomness.

There is a saying that bad traders divorce their spouse sooner than abandon their positions. Loyalty to ideas is not a good thing for traders, scientists—or anyone.

To play at the highest level and to generate greater consistency or better returns from trading and investing, having a mentor or coach is an essential resource for any elite traders. In fact, the same could be said for most areas of life. If you want success, coaching is a proven way to get there more quickly, enjoy greater consistency and most importantly keep you at that level by creating and sustaining lasting change.

As a derivatives trader I noticed that people do not like to insure against something abstract; the risk that merits their attention is always something vivid.

In practice, it is done by threshold, for ease of execution, not complicated rules: you start betting aggressively whenever you have a profit, never when you have a deficit, as if a switch was turned on or off. This method is practiced by probably every single trader who has survived.

Sa teaches us that no one may determine the life path of another. Even if you cage his flesh and forbid him to utter his thoughts, even to cutting out his tongue, you cannot still a man’s soul.

Seven Cities was an ancient civilization, steeped in the power of antiquity, where Ascendants once walked on every trader track, every footpath, every lost road between forgotten places. It was said the sands hoarded power within their susurrating currents, that every stone had soaked up sorcery like blood, and that beneath every city lay the ruins of countless other cities, older cities, cities that went back to the First Empire itself. It was said each city rose on the backs of ghosts, the substance of spirits thick like layers of crushed bone; that each city forever wept beneath the streets, forever laughed, shouted, hawked wares and bartered and prayed and drew first breaths that brought life and the last breaths that announced death. Beneath the streets there were dreams, wisdom, foolishness, fears, rage, grief, lust and love and bitter hatred. The historian stepped outside into the rain, drawing in lungfuls of clean, cool air as he once more wrapped cloak about him. Conquerors could overrun a city’s walls, could kill every living soul within it, fill every estate and every house and every store with its own people, yet rule nothing but the city’s thin surface, the skin of the present, and would one day be brought down by the spirits below, until they themselves were but one momentary layer among many. This is an enemy we can never defeat, Duiker believed. Yet history tells the stories of those who would challenge that enemy, again and again. Perhaps victory is not achieved by overcoming that enemy, but by joining it, becoming one with it.

A recasting of purpose as a fundamental driver of work will do more for the social inequalities of various professional choices than economic interventions by the state. A society that rediscovers and reappreciates purpose in work and the concept of service in finding existential benefit no longer has to presuppose a hierarchy that elevates certain white-collar professions above blue-collar professions. Market forces may price the work of a lawyer or professor differently than that of a waitress or plumber in a monetary sense (dependent on subjective values embedded in supply and demand), and certain professions may require greater use of the mind than others and some greater use of the hands than others. But income, skill, intellect, and education are all disintermediated when it comes to the appreciation of purpose. A truck driver and a bond trader are on an even playing field in that important category. The way that we formulate our own hierarchies of one’s importance should never have become based on income level or social strata, yet the surest way to reverse this unhealthy trend is to reframe our understanding of work as a productive act of purposeful service, not merely an act of economic climbing.

TRADERS … With psychohistoric inevitability, economic control of the Foundation grew. The traders grew rich; and with riches came power … It is sometimes forgotten that Hober Mallow began life as an ordinary trader. It is never forgotten that he ended it as the first of the Merchant Princes

You can’t go back,” she told him bluntly. Her voice was neither kind nor unkind. “That part of your life is over. Set it aside as something you have finished. Complete or no, it is done with you. No being gets to decide what his life is ‘supposed to be.’ ” She lifted her eyes and her gaze stabbed him. “Be a man. Discover where you are now, and go on from there, making the best of things. Accept your life, and you might survive it. If you hold back from it, insisting this is not your life, not where you are meant to be, life will pass you by. You may not die from such foolishness, but you might as well be dead for all the good your life will do you or anyone else.

[I]t is easy to confuse European interest in preserving life to prevent economic loss with positive concern for the captives’ human welfare. But to interpret the regime of the slave ship in that way is to be duped by the slave traders’ rhetoric—a language of concealment that allowed European slaving concerns to portray themselves as passive and powerless before the array of forces (including the agency of the captives themselves) outside their control. Slave merchants and their backers disguised from themselves the ugly truth that the Atlantic regime of commodification took captives from fully realized humanity and suspended them in a purgatory in between tenuous life and dishonorable death.

The African as immigrant was not an inevitable by-product of the traffic in human commodities but rather a creation of his or her own arduous making. It is this that distinguishes African displacement in the Atlantic slave trade from all other emigration. Slaves’ full personhood was the crux of the contest between Africans and those who commodified them. Traders and masters alike confronted the universal contradiction inherent in the idea of human beings as property; conceding that the slave had a will, in order to better devise means to control it, was not an acknowledgement of the slave’s personhood. The African slave, a victim of forced migration, cannot, then, be taken for granted as immigrant subject. This displaced being had to restore through her unassisted agency the pulse of social integration that saltwater slavery threatened to extinguish. That the Africans enslaved in America were immigrants was thus not an axiomatic truth, but rather one Africans had to fight for. Those who lived to walk away from the slave ship had to address the problem of their unique displacement and alienation. They did so in three ways that gave distinctive shape to their effort to build meaningful life in a new world. First, they engaged with the cognitive problem of orientation: Where are we now that we have escaped the slave ship? Second, they created kinship and community out of the disaggregated units remaining after the market’s dispersal of its human wares. Third, they came to terms with the saltwater journey’s haunting imprint on their communities, regularly reinforced by the slave ships’ return to deposit still more saltwater slaves on these unfamiliar shores.

Tanisto raised an eyebrow. “Religion, eh? I’ve never spoken with any clerics before. What is your religion called?” I leaned forward confidentially like I was about to tell him a mysterious secret. “We worship The Block.” The player stared at me for a moment, screwing up his face as he tried to comprehend what I’d said. Then he started to chuckle. “You worship blocks? Like what everything is made out of?” I shook my head. “No, we worship The Block. It is a mysterious block that exists somewhere in the sky. It is said that The Block knows all and sees all. It is said that if it chose to, it could write everyone’s story in the Book of Life. Everyone from Herobrine and Notch down to the smallest endermite.” The player nodded his head. “The Block sounds pretty powerful. Have you ever seen him or her or it or whatever it is?” I shook my head. “The Block only reveals itself in dreams and trance-induced stupors.” “So, you’ve never seen it then?” “I have not. But I work every day to get to the point where I will be blessed enough to see The Block.” Tanisto nodded and pursed his lips. “Sounds kinda cool, I guess. What do you call your religion?” I leaned forward again. “We call ourselves … Blockheads.” The player nodded.

Madoff received so many death threats that he started wearing a bulletproof vest to his court appearances. Protestors sometimes gathered outside his apartment building, including an angry Wall Street trader who arrived on January 14 with a huge sign reading, “Bernie, it’s not too late to do the right thing: JUMP!

If we shift our focus from relentless productivity, we may collectively rethink our societal metrics for success. A society obsessed with shareholder value, GDP, and corporate wealth creation will value and reward those who drive those metrics upward: bankers, venture capitalists, day traders. A society obsessed with quality of life, care, and societal health values and rewards a very different set of people. Before and during the pandemic, our most “essential” workers struggled to receive equitable pay and adequate protections, precisely because their work wasn’t valued. But what if it was? And what if one of the key steps to getting there was for nonessential workers (like us!) to change the way we see ourselves?

I write these last lines on Sauvie's Island - the Wappatto of the Indians - sitting upon the bank of the river, beneath the gnarled and ancient cottonwood that still marks the spot where the old Columbia trail led up from the water to the interior of the island. Stately and beautiful are the far snow-peaks and the sweeping forest. The woods are rich in the colors of an Oregon autumn. The white wappatto blooms along the marshes, its roots ungathered, the dusky hands that once reaped the harvest long crumbled into dust. Blue and majestic in the sunlight flows the Columbia, river of many names -- the Wauna and the Wemath of the Indians, the St. Roque of the Spaniards, the Oregon of poetry -- always vast and grand, always flowing placidly to the sea. Steamboats of the present; batteaux of the fur traders; ships, Grey's and Vancouver's, of discovery; Indian canoes of the old unknown time -- the stately river has seen them all come and go, and yet holds its way past forest and promontory, still beautiful and unchanging. Generation after generation, daring hunter, ardent discoverer, silent Indian -- all the shadowy peoples of the past have sailed its waters as we sail them, have lived perplexed and haunted by mystery as we live, have gone out into the Great Darkness with hearts full of wistful doubt and questioning, as we go; and still the river holds its course, bright, beautiful, inscrutable. It stays; we go. It there anything beyond the darkness into which generation follows generation and race follows race? Surely there is an after-life, where light and peace shall come to all who, however defeated, have tried to be true and loyal; where the burden shall be lifted and the heartache shall cease; where all the love and hope that slipped away from us here shall be given back to us again, and given back forever Via crucis, via lucis.

I believe it is important to remember your life. No one else will ever care about those memories as much as you do.

Etta. Where were you taught such things?” “Such things as what?” There was definite suspicion in her voice now. “Such things as accepting life and making the best of it…” Spoken aloud, it seemed such a simple concept. Moments ago, those words had rung for him like great bells of truth. It was right, what they said: enlightenment was merely the truth at the correct time. “In a brothel.

You will testify against me? You, Sedric Meldar, a lowly servant? Then do so now, before all of us. Tell us then, give us one instance of my unfaithfulness to my wife. Just one will do.” His gaze was sharper than a knife. Alise saw victory dancing in his dark eyes. Sedric drew a breath. The trembling she had felt as she gripped his arm stilled. He spoke clearly, his voice pitched to carry to everyone there. “I shared your bed for years, before you took Alise as your wife, and for years afterward. You spent your wedding night with me. And in the years that followed, you made her a laughingstock among our fellows. In that circle, all knew that you disdained the company of women for that of men. I was your lover, Hest Finbok. I helped you deceive her, and I did not speak up when you mocked her. And if need be, I will stand before all of Trehaug and all of Bingtown and attest to that. You were an unfaithful husband to her, and I, I was a treacherous friend.” Alise stared at Sedric as he committed social suicide. But he turned and met her gaze and said, “And again, Alise, I am so sorry. Would that I could take back those years of your life and give them to you unscathed.” Her eyes brimmed with tears. Sedric had just destroyed all chance that he could ever return to Bingtown and resume his life. Even if he remained in Kelsingra forever, if even one Trader returned to Bingtown, all would know not only what he had done to her, but what he was. “I forgave you, Sedric. I told you that a long time ago.” “I know that,” he said very quietly. His hand covered hers as he added, “But I did not deserve your forgiveness then. Perhaps I can say I have earned it now?” “You have,” she said quietly. “And more. But Sedric, what have you done? All will know that you…” “That I am what I am,” he said calmly. “I do not apologize for that. Ever.” She sensed someone behind them and turned slightly, thinking it might be Leftrin. It was not. Carson was grinning, but as he stepped forward, a single tear tracked down his sunburned cheek. He folded Sedric into an embrace from behind that lifted the smaller man off his feet. “Proud of you, Bingtown boy,” he said huskily. He set him down on his feet and leaned down to kiss him. The kiss did not end quickly, and Sedric’s hands came up to cradle Carson’s bearded face to his own. Several of the keepers favored the couple with knowing whoops that drowned out the incredulous muttering from the watching prisoners. Alise found herself smiling, as much for joy for them as the stunned expression on Hest’s face. She felt a nudge, and turned to see Leftrin. He stuck out the crook of his elbow, and she took his arm in his ragged coat sleeve. “I think we were going to get some tea?” he asked her conversationally. She nodded, and instantly forgave him the triumphant look he shot over her head at Hest. She walked a dozen steps with Leftrin before she glanced back. Hest was standing alone, staring after them.

Amber shot her a look that was almost pitying. “You see what is happening and yet you do not see. Slaves are not women, Althea. Nor men. They are merchandise, goods and property. Things. Why should a slave-owner care if one of his goods is raped? If she bears a child, he has another slave. If she does not, well, what is the harm done? That boy you were staring at…it costs his master nothing if he weeps himself to sleep every night. The bruises he is given cost his owner nothing. If he becomes sullen and intractable from poor treatment, he will simply be sold off to someone who treats him even worse. The bottom rungs of the ladder become very slippery, once slavery is accepted. If a human’s life can be measured in counted coins, then that worth can be diminished, a copper at a time, until no value is left. When an old woman is worth less than the food she eats…well.” Amber sighed suddenly.

Someday, they would get to Bingtown. When that thought came to Serilla, it was like a tiny crack through which light shone. If she could somehow escape in Bingtown, if she could get ashore, she could conceal who she had been and what had happened to her. That was very important to her. Her mind recoiled from continuing this life. She could no longer be Serilla. Serilla was a soft and pampered academic, a gently reared scholar, and a court woman of words and thoughts. She despised Serilla. Serilla was too weak to fight off this man. Serilla had been too foolishly proud to accept the Satrap’s offer to bed him instead of the Chalcedean. Serilla was too cowardly to plot how to kill the captain, or even how to kill herself. Even knowing that Bingtown was her last hope in the world, she could not focus her mind enough to form an escape plan. Some vital part of herself had been, if not destroyed, suspended. She detached herself from Serilla, and shared the world’s contempt for her.

If you could go back to Trehaug, would you want to?” “What?” “Last night you said you couldn’t go home. I wondered if that was what you really wanted to do.” He followed her silently for a time, then added, “Because if it was, I’d find a way to take you there.” She stopped, turned and met his eyes. He seemed so earnest, and she suddenly felt so old. “Tats. If that was what I really wanted to do, I’d find a way to do it. If I left now…well. It all would have been for nothing, wouldn’t it? I’d just be Thymara, slinking back home, to live in my father’s house and abide by my mother’s rules.” He furrowed his brow. “ ‘Just Thymara.’ I don’t think that’s such a bad thing to be. What do you want to be?” That stumped her. “I don’t know. But I know that I want to be something more than just my father’s daughter. I want to prove myself somehow. That’s what I told my da when he asked why I wanted to go on this expedition. And it’s still true.” They’d come to the next trunk and Thymara started up it, digging her claws into the bark. The same claws that had condemned her to a half life in Trehaug might be her salvation out here, she thought. Tats came behind her, more slowly. When Thymara reached a likely branch, she paused and waited for him. When he caught up with her, his face was misted with sweat. “I thought only boys felt things like that.” “Like what?” “That we have to prove ourselves, so people would know we were men now, not boys any longer.” “Why wouldn’t a girl feel that?” Her eyes had caught a glint of yellow. She pointed toward it, and he nodded. At the end of this branch, out over the river, a parasitic vine garlanded the tree. The weight of hanging yellow fruit sagged both vine and branches. It swayed and she saw the flicker of wings. Birds were feeding there, a sure sign the fruit was ripe. “I don’t know if the branches will take your weight.” “I’ll find out.” “Your choice. But don’t follow me too closely.” “I’ll be careful. And I’ll stick to my own branch.” And he was. She ventured out onto the branch, and he transferred to one beside it. She crouched, digging her claws in as she ventured toward the vine. The farther she went, the more the branch sagged. “It’s a long drop to the river, and shallow down there,” Tats reminded her. “Like I don’t know,” she muttered. She glanced over at him. He was belly down on his branch, inching out doggedly. She could tell he was afraid. And she knew that he wouldn’t go back until she did. Proving himself. “Why wouldn’t a girl want to prove herself?” “Well.” He gave a grunt and inched himself along. She had to admire his nerve. He was heavier than she was, and his branch was already beginning to droop with his weight. “A girl doesn’t have to prove herself. No one expects it of her. She just has to, you know, be a girl.” “Get married, have babies,” she said. “Well. Something like that. Not right away, the having babies part. But, well, I guess no one expects a girl to, well—” “Do anything,” she supplied for him. She was as far out as she dared to go, but the fruit was barely within her reach. She reached out and took a cautious grip on a leaf of the vine. She pulled it slowly toward her, careful not to pull the leaf off. When it was near enough, she hooked the vine itself with her free hand. Carefully she scooted back on the parasitic vines had very tough and sturdy stemwork. She’d be able to pull it from here and pluck as much fruit as she wanted. Tats saw that, and she credited his intelligence that he stopped risking himself immediately and backed along the branch. He sighed slightly, watching her. “You know what I mean.” “I do. It didn’t used to be like that, with the early Traders. Women were among the toughest of the new settlers. They had to be, not only to live but to raise their children.

SHADOW ARTISTS ONE OF OUR CHIEF needs as creative beings is support. Unfortunately, this can be hard to come by. Ideally, we would be nurtured and encouraged first by our nuclear family and then by ever-widening circles of friends, teachers, well-wishers. As young artists, we need and want to be acknowledged for our attempts and efforts as well as for our achievements and triumphs. Unfortunately, many artists never receive this critical early encouragement. As a result, they may not know they are artists at all. Parents seldom respond, “Try it and see what happens” to artistic urges issuing from their offspring. They offer cautionary advice where support might be more to the point. Timid young artists, adding parental fears to their own, often give up their sunny dreams of artistic careers, settling into the twilight world of could-have-beens and regrets. There, caught between the dream of action and the fear of failure, shadow artists are born. I am thinking here of Edwin, a miserable millionaire trader whose joy in life comes from his art collection. Strongly gifted in the visual arts, he was urged as a child to go into finance. His father bought him a seat on the stock exchange for his twenty-first birthday. He has been a trader ever since. Now in his mid-thirties, he is very rich and very poor. Money cannot buy him creative fulfillment. Surrounding himself with artists and artifacts, he is like the kid with his nose pressed to the candy-store window. He would love to be more creative but believes that is the prerogative of others, nothing he can aspire to for himself. A generous man, he recently gifted an artist with a year’s living expenses so she could pursue her dreams. Raised to believe that the term artist could not apply to him, he cannot make that same gift for himself.