Vested Interest Quotes

Comedy is deemed inferior to tragedy primarily because of the social prevalence of narcissistic pathology. In other words people who are too self important to laugh at their own frequently ridiculous behavior have vested interest in gravity because it supports their illusions of grandosity.

History shows that where ethics and economics come in conflict, victory is always with economics. Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.

The only real struggle in the history of the world...is between the vested interest and social justice.

Every system of power in the world has a vested interest in weakening the individuality of its subjects and tries to weaken or it possible completely extinguish it.

Your business and your life will change when you really, really get it that some people are not going to change, no matter what you do, and that still others have a vested interest in being destructive.

The really dangerous American fascist... is the man who wants to do in the United States in an American way what Hitler did in Germany in a Prussian way. The American fascist would prefer not to use violence. His method is to poison the channels of public information. With a fascist the problem is never how best to present the truth to the public but how best to use the news to deceive the public into giving the fascist and his group more money or more power... They claim to be super-patriots, but they would destroy every liberty guaranteed by the Constitution. They demand free enterprise, but are the spokesmen for monopoly and vested interest. Their final objective, toward which all their deceit is directed, is to capture political power so that, using the power of the state and the power of the market simultaneously, they may keep the common man in eternal subjection. ~quoted in the New York Times, April 9, 1944

The most unfair part of it, Wallace thinks, is that when you tell white people that something is racist, they hold it up to the light and try to discern if you are telling the truth as if they can tell by the grain if something is racist or not, and they always trust their own judgment. It's unfair because white people have a vested interest in undermining racism, it's amount, it's intensity, it's shape, its effects. They are the fox in the henhouse.

But the person who stepped out of the front door was tall and thin, with short, spiky dark hair. he was wearing a gold mesh vest and a pair of silk pajama pants. He regarded Clary with mild interest, puffing gently on a fantastically large pipe as he did so. Though he looked nothing at all like a Viking, he was instantly and totally familiar. Magnus Bane

Newspapers are not made any longer by news or journalism. They are made by sheer weight of money expressed in free gift schemes. They serve not the interests of the many, but the vested interests of the few.

By virtue of the way it has organized its technological base, contemporary industrial society tends to be totalitarian. For "totalitarian" is not only a terroristic political coordination of society, but also a non-terroristic economic-technical coordination which operates through the manipulation of needs by vested interests.

There she is." Alec spotted his sister and waved her over, looking relieved. "Over here. And watch out for the phouka." "Watch out for the phouka?" Jace repeated, glancing toward a thin brown-skinned man in a green paisley vest who eyed Isabelle thoughtfully as she walked by. "He pinched me when I passed him earlier," Alec said stiffly. "In a highly personal area." "I hate to break it to you, but if he's interested in your highly personal areas, he probably isn't interested in your sister's.

White women and black men have it both ways. They can act as oppressor or be oppressed. Black men may be victimized by racism, but sexism allows them to act as exploiters and oppressors of women. White women may be victimized by sexism, but racism enables them to act as exploiters and oppressors of black people. Both groups have led liberation movements that favor their interests and support the continued oppression of other groups. Black male sexism has undermined struggles to eradicate racism just as white female racism undermines feminist struggle. As long as these two groups or any group defines liberation as gaining social equality with ruling class white men, they have a vested interest in the continued exploitation and oppression of others.

The love, born of beauty was not mine; I had nothing in common with it: I could not dare to meddle with it, but another love, venturing diffidently into life after long acquaintance, furnace-tried by pain, stamped by constancy, consolidated by affection’s pure and durable alloy, submitted by intellect to intellect’s own tests, and finally wrought up, by his own process, to his own unflawed completeness, this Love that laughed at Passion, his fast frenzies and his hot and hurried extinction, in this Love I had a vested interest; and whatever tended either to its culture or its destruction, I could not view impassibly.

Dearie, I’m not going to speak for other people.” Megan manoeuvred her lips into a smile, but her eyes stayed cold. “Now. What else would you like to see me about?” “Do you think things will go backwards if the Rowlands push for change?” “It’s not my place to judge that, but I’ll tell you this for nothing. The Rowlands aren’t the only ones with a vested interest in everything around here. They might own it on paper, but folks make their living here, and if the Rowlands threaten that, they’ll get more than they bargained for.” Something in Megan’s tone caused Saskia to tense. The smile that Megan continued to hold on her lips seemed now an image of threat.

You could see the signs of female aging as diseased, especially if you had a vested interest in making women too see them your way. Or you could see that a woman is healthy if she lives to grow old; as she thrives, she reacts and speaks and shows emotion, and grows into her face. Lines trace her thought and radiate from the corners of her eyes as she smiles. You could call the lines a network of 'serious lesions' or you could see that in a precise calligraphy, thought has etched marks of concentration between her brows, and drawn across her forehead the horizontal creases of surprise, delight, compassion and good talk. A lifetime of kissing, of speaking and weeping, shows expressively around a mouth scored like a leaf in motion. The skin loosens on her face and throat, giving her features a setting of sensual dignity; her features grow stronger as she does. She has looked around in her life and it shows. When gray and white reflect in her hair, you could call it a dirty secret or you could call it silver or moonlight. Her body fills into itself, taking on gravity like a bather breasting water, growing generous with the rest of her. The darkening under her eyes, the weight of her lids, their minute cross-hatching, reveal that what she has been part of has left in her its complexity and richness. She is darker, stronger, looser, tougher, sexier. The maturing of a woman who has continued to grow is a beautiful thing to behold.

Resistance to innovation is clearly demonstrated, not by the ignorant masses, but by professionals with a vested interest in tradition and the monopoly of learning.

Having a vested interest in other souls unconditionally creates a ripple effect that produces miracles in the lives of those around us.

The spectacle of what is called religion, or at any rate organised religion, in India and elsewhere, has filled me with horror and I have frequently condemned it and wished to make a clean sweep of it. Almost always it seemed to stand for blind belief and reaction, dogma and bigotry, superstition, exploitation and the preservation of vested interests.

The vanity of the contents” of individual experience is scrutable as an inessential trapping drawn into a matter by vested interests “…since it is at the same time the vanity of the self that knows itself to be vain

Talking to your best friend about the worst thing that ever happened to you in excruciating. Talking to a stranger who doesn't have any kind of vested interest...sometimes it doesn't hurt so much.

A self-destructive man feels completely alienated, utterly alone. He's an outsider to the human community. He thinks to himself, "I must be insane." What he fails to realize is that society has, just as he does, a vested interest in considerable losses and catastrophes. These wars, famines, floods and quakes meet well-defined needs. Man wants chaos. In fact, he has to have it. Depression, strife, riots, murder - all this dread. We're irresistibly drawn to that almost orgiastic state created out of death and destruction. It's in all of us. We revel in it. Sure, the media tries to put a sad face on these things and paints them up as great human tragedies. But we all know the function of the media has never been to eliminate the evils of the world - no! Their job is to persuade us to accept those evils and get used to living with them. The powers that be want us to be passive observers, and they haven't given us any other options outside the occasional, purely symbolic, participatory act of voting. "You want the puppet on the right or the puppet on the left?" I feel that the time has come to project my own inadequacies and dissatisfactions into the sociopolitical and scientific schemes, let my own lack of a voice be heard.

The person who profits from this law will complain bitterly, defending his acquired rights. He will claim that the state is obligated to protected and encourage his particular industry; that this procedure enriches the state because the protected industry is thus able to spend more and to pay higher wages to the poor workingmen. Do not listen to this sophistry by vested interests. The acceptance of these arguments will build legal plunder into a whole system. In fact, this has already occurred. The present-day delusion is an attempt to enrich everyone at the expense of everyone else; to make plunder universal under the pretense of organizing it.

Reality should follow through on what I think it is going to do. It doesn’t matter that I have no vested interest in the outcome aside from expecting it to happen. It’s the principle of the matter.

Much of the difficulty in attempting to restructure American and other societies arises form this resistance by groups with vested interests in the status quo. Significant change might require those who are now high in the hierarchy to move downward many steps. This seems to them undesirable and its resisted.

Congress has a deep, vested interest in its own inefficiency.

When kids made a decision for themselves they have a vested interest in showing they were right. Lee wanted to prove to me that he had made the right choice so he worked hard and did well. If we'd forced him to go to college somewhere else all the incentives would've been different. Then he would have had a motive to prove that we were wrong.

A comfort zone can be a mental state:Belief in God is a lot of peoples's comfort zone. Dont get me wrong, I'm not knocking faith; I just dont think you should have it because it makes you feel safe. I think you should have it because you do. Because somewhere deep inside you, you know beyond equivocating that something greater, wiser and infinitely more loving than we're capable of understanding has a vested interested in the universe, in the way things turn out. Because you can feel that, as much as the forces of darkness might try to gain the upper hand, there is an Upper Hand.

We are living in a world where helping others is not usual. People often give help to those with whom they have some vested interest or selfishness. One can barely find someone who is willing to give without any selfish intentions. But some people act like a blessing in disguise, yes we are about the person who never fails to help, the man with a golden heart- Aman Mehndiratta.

Civilization is an experiment, a very recent way of life in the human career, and it has a habit of walking into what I am calling progress traps. A small village on good land beside a river is a good idea; but when the village grows into a city and paves over the good land, it becomes a bad idea. While prevention might have been easy, a cure may be impossible: a city isn't easily moved. This human inability to foresee -- or to watch out for -- long-range consequences may be inherent to our kind, shaped by the millions of years when we lived from hand to mouth by hunting and gathering. It may also be little more than a mix of inertia, greed, and foolishness encouraged by the shape of the social pyramid. The concentration of power at the top of large-scale societies gives the elite a vested interest in the status quo; they continue to prosper in darkening times long after the environment and general populace begin to suffer. (109)

The story of liberalism, as liberals tell it, is rather like the legend of St. George and the dragon. After many centuries of hopelessness and superstition, St. George, in the guise of Rationality, appeared in the world somewhere about the sixteenth century. The first dragons upon whom he turned his lance were those of despotic kingship and religious intolerance. These battles won, he rested for a time, until such questions as slavery, or prison conditions, or the state of the poor, began to command his attention. During the nineteenth century, his lance was never still, prodding this way and that against the inert scaliness of privilege, vested interest, or patrician insolence. But, unlike St. George, he did not know when to retire. The more he succeeded, the more he became bewitched with the thought of a world free of dragons, and the less capable he became of ever returning to private life. He needed his dragons. He could only live by fighting for causes—the people, the poor, the exploited, the colonially oppressed, the underprivileged and the underdeveloped. As an ageing warrior, he grew breathless in his pursuit of smaller and smaller dragons—for the big dragons were now harder to come by.

It slowly dawned on me that it’s possible for the wise men who run your life for you to see disaster coming and not have a plan for dealing with it; because they know what needs to be done but there are vested interests in the way, or they can’t figure out the politics, or they think it’ll be horrendously unpopular, or it’ll cost too much money,

...ideas are definitely unstable, they not only CAN be misused, they invite misuse--and the better the idea the more volatile it is. That's because only the better ideas turn into dogma, and it is this process whereby a fresh, stimulating, humanly helpful idea is changed into robot dogma that is deadly. In terms of hazardous vectors released, the transformation of ideas into dogma rivals the transformation of hydrogen into helium, uranium into lead, or innocence into corruption. And it is nearly as relentless. The problem starts at the secondary level, not with the originator or developer of the idea but with the people who are attracted by it, who adopt it, who cling to it until their last nail breaks, and who invariably lack the overview, flexibility, imagination, and most importantly, sense of humor, to maintain it in the spirit in which it was hatched. Ideas are made by masters, dogma by disciples, and the Buddha is always killed on the road. There is a particularly unattractive and discouragingly common affliction called tunnel vision, which, for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended. That is how the loving ideas of Jesus Christ became the sinister cliches of Christianity. That is why virtually every revolution in history has failed: the oppressed, as soon as they seize power, turn into the oppressors, resorting to totalitarian tactics to "protect the revolution." That is why minorities seeking the abolition of prejudice become intolerant, minorities seeking peace become militant, minorities seeking equality become self-righteous, and minorities seeking liberation become hostile (a tight asshole being the first symptom of self-repression).

Clergy had a vested interest in retaining the old, ways, which made few demands of them as teachers, as spiritual guides, or as moral examples or agents.

I have a vested interest in keeping things under control, because when I lose my illusions of control I get very scared. The world is scary enough as it is.

On the contrary, the male has a vested interest in ignorance; it gives the few knowledgeable men a decided edge on the unknowledgeable ones, and besides, the male knows that an enlightened, aware female population will mean the end of him. The healthy, conceited female wants the company of equals whom she can respect and groove on; the male and the sick, insecure, unself-confident male female crave the company of worms.

In the political/geopolitical news segment - one who pays someone to create content has a hidden agenda, and one who likes to get paid for the content creation has a vested interest.

Our politics, economics, advertising, and religions (New Age and Old) are awash in credulity. Those who have something to sell, those who wish to influence public opinion, those in power, a skeptic might suggest, have a vested interest in discouraging skepticism,

Some information is classified legitimately; as with military hardware, secrecy sometimes really is in the national interest. Further, military, political, and intelligence communities tend to value secrecy for its own sake. It's a way of silencing critics and evading responsibility - for incompetence or worse. It generates an elite, a band of brothers in whom the national confidence can be reliably vested, unlike the great mass of citizenry on whose behalf the information is presumably made secret in the first place. With a few exceptions, secrecy is deeply incompatible with democracy and with science.

Truth is emotional, it is based on vested interests. A lie that defends my interests is the absolute truth, but truth that goes against my survival is a pure lie. We know the objective truth, but we smear it, tarnish it and assassinate it if it speaks against our wellbeing.

Most of the time our inner voice tries to guide us to ‘Truth’ but we, out of our own vested interests, wish to continue living in our own self-created illusions because it suits our purpose or fulfils our needs.

Our ancestors have a vested interest in our wellbeing and so are more easily motivated to intercede for us and also are more closely connected to us.

I like Wikipedia, but there are some biased subjects that are clearly controlled by vested interests.

Some people seem to have a vested interest in their delusion. - On Delusion

Strane says I need to contextualize my reluctance to grow up, that everyone my age is drawn to self-victimization. “And that mentality is especially difficult for young women to resist,” he says. “The world has a vested interest in keeping you helpless.” He says as a culture we treat victimhood as an extension of childhood. So when a woman chooses victimhood, she is therefore freed from personal responsibility, which then compels others to take care of her, which is why once a woman chooses victimhood, she will continue to choose it again and again.

The job of the politician is to speak for all people; not just for parties with vested interests, or organisations with the biggest wallets. The first people a politician should protect are those that cannot protect themselves: Those weakest and most vulnerable among us. This is, to most of us, something that seems to be an obvious statement of fact, and that may be so, but it’s also a forgotten fact. Now, today, the opposite is true. It should shame us all. It shames me. The very fact that the most poor and the most vulnerable in our society are those that are victimised and stamped upon, whereas the most wealthy and the most influential are making more profits and acquiring more assets and wealth than ever before in history, is a damning indictment of what our society has become

If human nature does alter it will be because individuals manage to look at themselves in a new way. Here and there people — a very few people, but a few novelists are among them — are trying to do this. Every institution and vested interest is against such a search: organized religion, the State, the family in its economic aspect, have nothing to gain, and it is only when outward prohibitions weaken that it can proceed: history conditions it to that extent. Perhaps the searchers will fail, perhaps it is impossible for the instrument of contemplation to contemplate itself, perhaps if it is possible it means the end of imaginative literature — [...] anyhow—that way lies movement and even combustion for the novel, for if the novelist sees himself differently, he will see his characters differently and a new system of lighting will result.

Interpretation that aims at, or thrives on, uniqueness can usually be attributed to pride (an attempt to “outclever” the rest of the world), a false understanding of spirituality (wherein the Bible is full of deeply buried truths waiting to be mined by the spiritually sensitive person with special insight), or vested interests (the need to support a theological bias, especially in dealing with texts that seem to go against that bias).

As a matter of fact, reality is itself a combination of determinisms, and freedom consists in overcoming and transcending these determinisms. Freedom is completely without meaning unless it is related to necessity, unless it represents victory over necessity....We must not think of the problem in terms of a choice between being determined, but that it is open to him to overcome necessity, and that this act is freedom. Freedom is not static but dynamic; not a vested interested, but a prize continually to be won. The moment man stops and resigns himself, he becomes subject to determinism. He is most enslaved when he thinks he is comfortably settled in freedom.

Nothing in life that is of value comes easy. If good things came easily then the value would be diminished. When we have a vested interest, when we give everything we have, then, and only then are those good times valuable.

Sadie scanned the wild tangle of greenery surrounding them. Ferns were striving towards the light, spiraled stems uncoiling into fronds. The sweet scent of honeysuckle mingled with the earthiness of recent rain. Summer rain. She'd always loved that smell, even more so when Bertie told her it was caused by a type of bacteria. It proved that good things could come from bad if the right conditions were applied. Sadie had a vested interest in believing that was true.

Curiosity has wrongly, by those with a vested interest in ignorance and their own revealed truths, been traduced and eternally characterised as a dangerous felicide, but you, dearest of dear, dear readers, know that Curiosity lights the way to glory.

One major reason why radical economic reform was almost impossibly difficult to introduce in the Soviet Union was the strength of vested interests – in the first place, the bureaucracies of the economic ministries and the regional party organizations.

Still another factor is compatibility with vested interests. This book, like probably every other typed document you have ever read, was typed with a QWERTY keyboard, named for the left-most six letters in its upper row. Unbelievable as it may now sound, that keyboard layout was designed in 1873 as a feat of anti-engineering. It employs a whole series of perverse tricks designed to force typists to type as slowly as possible, such as scattering the commonest letters over all keyboard rows and concentrating them on the left side (where right-handed people have to use their weaker hand). The reason behind all of those seemingly counterproductive features is that the typewriters of 1873 jammed if adjacent keys were struck in quick succession, so that manufacturers had to slow down typists. When improvements in typewriters eliminated the problem of jamming, trials in 1932 with an efficiently laid-out keyboard showed that it would let us double our typing speed and reduce our typing effort by 95 percent. But QWERTY keyboards were solidly entrenched by then. The vested interests of hundreds of millions of QWERTY typists, typing teachers, typewriter and computer salespeople, and manufacturers have crushed all moves toward keyboard efficiency for over 60 years.

Girls, here's the truth about the Ban Bossy campaign: It's being spearheaded by a privileged group of elite feminists who have a very vested interest in stoking victim politics and exacerbating the gender divide. They actually encourage dependency and groupthink while paying lip service to empowerment and self-determination. They traffic in bogus wage disparity statistics, whitewashing the fact that what's actually left of that dwindling pay gap is due to the deliberate, voluntary choices women in the workforce make.

Unless you drop your personality you will not be able to find your individuality. Individuality is given by existence; personality is imposed by the society. Society cannot tolerate individuality, because individuality will not follow like a sheep. Individuality has the quality of the lion; the lion moves alone. And every one of you is born a lion, but the society goes on conditioning you, programming your mind as a sheep. It gives you a personality, a cozy personality, nice, very convenient, very obedient. Society wants slaves, not people who are absolutely dedicated to freedom. Society wants slaves because all the vested interests want obedience.

I have a vested interest in this thing because I want to see you happy. What you need to ask yourself is this: Are you a better person when you're with him? Are you kinder or smarter or happier? Do you think you do more good in the world? One man can be perfectly fine but maybe he doesn't bring out what's good in you, in which case I suggest you not be with him. But if you find a man who makes you better then you need to listen to that.

The torrent of verbiage comes about because professional politicians are more concerned with spin than substance, the media never cease to howl for ‘something’ to be done after every mishap, the lobbyists ensure that the small print protects the vested interests they serve, and the lawyers profit from the whole sorry mess.5

. Journalists have a wealth of stories at their fingertips once they reject the notion that truth is subjective and start asking for evidence and digging into details. They especially have a wealth of stories at their fingertips when they start exploring how science is being intentionally misrepresented by vested interests.

Whenever, in any era, culture, or society, you encounter the phenomenon of prejudice, injustice, persecution, and blind, unreasoning hatred directed at some minority group—look for the gang that has something to gain from that persecution, look for those who have a vested interest in the destruction of these particular sacrificial victims. Invariably, you will find that the persecuted minority serves as a scapegoat for some movement that does not want the nature of its own goals to be known.

journalists fea their loss of authority in the digital age will undermine their ability to hold government to account. Yet the government has much more to worry about because the internet has empowered vested interests, and Oppositions, in a way that effectively cancel an election result within weeks of the final ballot being counted. p236

Behind government corruption are a wide range of vested corporate interests.

Actually it is quite devastating to realise how few people ever think at all. They mostly take their ideas from what they are told on the wireless, television, or in the newspapers, from people who are prepared to take a reasonable fee. To suggest anything different makes you tread on many corns of vested interest. No professional pathfinder likes you for doing it.

The ideas of economists and political philosophers, both when they are right and when they are wrong, are more powerful than is commonly understood. Indeed the world is ruled by little else. Practical men, who believe themselves to be quite exempt from any intellectual influences, are usually the slaves of some defunct economist. Madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back...But, soon or late, it is ideas, not vested interests, which are dangerous for good or evil.

I believe that members of parliament should be prohibited from holding office for an extended period of time. The aim is not to sanction elected members who have experience — because politics, like everything else, requires know-how and skills. Nevertheless, when politics is no longer a vocation but a profession, political leaders no longer have commitment, and have vested interests.

By the eighteenth century many were showing all the negative conservatism of a vested interest overtaken by events: dogged devotion to old techniques, suspicion of innovation, resentment of competition and xenophobia.

The ICC [Interstate Commerce Commission] illustrates what might be called the natural history of government intervention. A real or fancied evil leads to demands to do something about it. A political coalition forms consisting of sincere, high-minded reformers and equally sincere interested parties. The incompatible objectives of the members of the coalition (e.g., low prices to consumers and high prices to producers) are glossed over by fine rhetoric about “the public interest,” “fair competition,” and the like. The coalition succeeds in getting Congress (or a state legislature) to pass a law. The preamble to the law pays lip service to the rhetoric and the body of the law grants power to government officials to “do something.” The high-minded reformers experience a glow of triumph and turn their attention to new causes. The interested parties go to work to make sure that the power is used for their benefit. They generally succeed. Success breeds its problems, which are met by broadening the scope of intervention. Bureaucracy takes its toll so that even the initial special interests no longer benefit. In the end the effects are precisely the opposite of the objectives of the reformers and generally do not even achieve the objectives of the special interests. Yet the activity is so firmly established and so many vested interests are connected with it that repeal of the initial legislation is nearly inconceivable. Instead, new government legislation is called for to cope with the problems produced by the earlier legislation and a new cycle begins.

Therefore, the chief task of the rulers is always to secure the active or resigned acceptance of the majority of the citizens.8, 9 Of course, one method of securing support is through the creation of vested economic interests.

The most unfair part of it, Wallace thinks, is that when you tell white people that something is racist, they hold it up to the light and try to discern if you are telling the truth. As if they can tell by the grain if something is racist or not, and they always trust their own judgment. It’s unfair because white people have a vested interest in underestimating racism, its amount, its intensity, its shape, its effects. They are the fox in the henhouse.

There is a particularly unattractive and discouragingly common affliction called tunnel vision, which for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended.

Stories had a way of doing that, in Grillo’s experience. It was his belief that nothing, but nothing, could stay secret, however powerful the forces with interests vested in silence. Conspirators might conspire and thugs attempt to gag but the truth, or an approximation of same, would show itself sooner or later, very often in the unlikeliest form. It was seldom hard facts that revealed the life behind the life. It was rumour, graffiti, strip cartoons and love songs.

Most people lie about small things but would be afraid to lie about big things. But manipulators know that if you insist on a lie long enough, many people will believe you — especially if you have the resources of mass media to air your lie. All skilled manipulators are focused on what you can get people to believe, not on what is true or false. They know that the human mind does not naturally seek the truth; it seeks comfort, security, personal confirmation and vested interest. In

Clearly, it is not simply exegesis that determines how we read the Bible; rather, it is our vested interests, our hopes, and our fears that largely determine our reading. And because the reach of the gracious God of the Bible is toward the other, we ought rightly to be skeptical and suspicious of any reading of the Bible that excludes the other, because it is likely to be informed by vested interest, fears, and hopes that serve self-protection and end in self-destruction. Palestinians’ and Israelis’ fear of the other, said to be grounded in the Bible, has been transposed into a military apparatus that is aimed at the elimination of the other. It is wholly illusionary to imagine that such an agenda is congruent with the God of the Bible who is commonly confessed by Jews and Christians.

In our day civil governments have a vested interest in protecting marriage because strong families constitute the best way of providing for the health, education, welfare, and prosperity of rising generations. But civil governments are heavily influenced by social trends and secular philosophies as they write, rewrite, and enforce laws. Regardless of what civil legislation may be enacted, the doctrine of the Lord regarding marriage and morality cannot be changed. Remember: sin, even if legalized by man, is still sin in the eyes of God!

Actresses talking about characters they’ve played often use the phrase “strong woman”, which kind of irks me. Firstly, the description appears to be reserved for two kinds of female: the gun-toting chick in tiny-vest-and-shorts combo, or the tough-talking businesswoman who secretly longs for a man to bring out her softer side. So obviously, our idea of strength is pretty narrow and one-dimensional. Secondly, why isn’t Brad Pitt ever asked about how much he enjoys playing a “strong man”? Is it automatically assumed that men’s roles will be complex and interesting?

Love is the nourishment for the soul. Just as food is to the body, so love is to the soul. Without food the body is weak, without love the soul is weak. And no state, no church, no vested interest has ever wanted people to have strong souls, because a person with spiritual energy is bound to be rebellious. Love makes you rebellious, revolutionary. Love gives you wings to soar high. Love gives you insight into things, so that nobody can deceive you, exploit you, oppress you. And the priests and the politicians survive only on your blood; they survive only on exploitation.

Surprising as it may seem today, classical ideas of creating a free market were to be achieved by “socialist” reforms. Their common aim was to protect populations from having to pay prices that included a non-labor rent or financial tax to pay landlords and natural resource owners, monopolists and bondholders. The vested interests railed against public regulation and taxation along these lines. They opposed public ownership or even the taxation of land, natural monopolies and banking. They wanted to collect rent and interest, not make land, banking and infrastructure monopolies public in character.

If I think of the ballot as a potential bullet, I will be more careful when I vote. The word vote comes from the Latin word votum, which means "will." When I cast my vote, I express my will. Indeed, if my vote is decisive or a part of the winning majority, then I am not merely expressing my will but imposing my will on others. Many people think that the vote is merely a means to express personal desires or to seek personal gain, usually at the expense of others. On the contrary, to be ethically scrupulous in the casting of votes, we must vote only for what is just. To vote for a vested interest without just cause is to exercise tyranny.

But not really needing to be rescued sort of makes being rescued more exciting,you know." "No,I don't know," Keeley snapped. "Go to school,Mo.I've got mucking out to do." "I'm going,I'm going. Sheesh. You must be low on the caffeine intake this morning.I'll come by later to see how the gelding's doing.I've got a kind of vested interest,you know? See you.

If the journalist is secretly the tool of some invisible public relations machine or vested commercial interest it is the public whose interest is betrayed

Christian political theory does not adhere to a passive conservatism. nor is it enamored of progress. It is conservative in principles, but progressive in application of these principles to the ever-changing circumstances. In the struggle between the passionate urge for limitless freedom and conservative order, Christian political theory stands on the side of order. In the struggle between man's longing for freedom and dehumanizing absolute power, it will fight for freedom. In the struggle between social justice and reactionary defense of the vested interests of selfish classes, it will unite with justice. Faced by the choice between the dignity of the human person and political expediency, it will defend the dignity of the human person.

How much time, after this realization sank in and spread among consumers (mostly via phone, interestingly), would any micro-econometrist expect to need to pass before high-tech visual videophony was mostly abandoned, then, a return to good old telephoning not only dictated by common consumer sense but actually after a while culturally approved as a kind of chic integrity, not Ludditism but a kind of retrograde transcendence of sci-fi-ish high-tech for its own sake, a transcendence of the vanity and the slavery to high-tech fashion that people view as so unattractive in one another. In other words a return to aural-only telephony became, at the closed curve’s end, a kind of status-symbol of anti-vanity, such that only callers utterly lacking in self-awareness continued to use videophony and Tableaux, to say nothing of masks, and these tacky facsimile-using people became ironic cultural symbols of tacky vain slavery to corporate PR and high-tech novelty, became the Subsidized Era’s tacky equivalents of people with leisure suits, black velvet paintings, sweater-vests for their poodles, electric zirconium jewelry, NoCoat Lin-guaScrapers, and c.

The job of the politician is to speak for all people; not just for parties with vested interests, or organisations with the biggest wallets. The first people a politician should protect are those that cannot protect themselves: Those weakest and most vulnerable among us. This is, to most of us, something that seems to be an obvious statement of fact, and that may be so, but it’s also a forgotten fact. Now, today, the opposite is true. It should shame us all. It shames me. The very fact that the most poor and the most vulnerable in our society are those that are victimised and stamped upon, whereas the most wealthy and the most influential are making more profits and acquiring more assets and wealth than ever before in history, is a damning indictment of what our society has become.

Politics is the science of domination, and persons in the process of enlargement and illumination are notoriously difficult to control. Therefore, to protect its vested interests, politics usurped religion a very long time ago. Kings bought off priests with land and adornments. Together, they drained the shady ponds and replaced them with fish tanks. The walls of the tanks were constructed of ignorance and superstition, held together with fear. They called the tanks “synagogues” or “churches” or “mosques.” After the tanks were in place, nobody talked much about soul anymore. Instead, they talked about spirit. Soul is hot and heavy. Spirit is cool, abstract, detached. Soul is connected to the earth and its waters. Spirit is connected to the sky and its gases. Out of the gases springs fire. Firepower. It has been observed that the logical extension of all politics is war. Once religion became political, the exercise of it, too, could be said to lead sooner or later to war. “War is hell.” Thus, religious belief propels us straight to hell. History unwaveringly supports this view. (Each modern religion has boasted that it and it alone is on speaking terms with the Deity, and its adherents have been quite willing to die—or kill—to support its presumptuous claims.) Not every silty bayou could be drained, of course. The soulfish that bubbled and snapped in the few remaining ponds were tagged “mystics.” They were regarded as mavericks, exotic and inferior. If they splashed too high, they were thought to be threatening and in need of extermination. The fearful flounders in the tanks, now psychologically dependent upon addictive spirit flakes, had forgotten that once upon a time they, too, had been mystical. Religion is nothing but institutionalized mysticism. The catch is, mysticism does not lend itself to institutionalization. The moment we attempt to organize mysticism, we destroy its essence. Religion, then, is mysticism in which the mystical has been killed. Or, at least diminished. Those who witness the dropping of the fourth veil might see clearly what Spike Cohen and Roland Abu Hadee dimly suspected: that not only is religion divisive and oppressive, it is also a denial of all that is divine in people; it is a suffocation of the soul.

The root of all evil, the liberal insists, was precisely this interference with the freedom of employment, trade and currencies practiced by the various schools of social, national, and monopolistic protectionism since the third quarter of the nineteenth century; but for the unholy alliance of trade unions and labor parties with monopolistic manufacturers and agrarian interests, which in their shortsighted greed joined forces to frustrate economic liberty, the world would be enjoying today the fruits of an almost automatic system of creating material welfare. Liberal leaders never weary of repeating that the tragedy of the nineteenth century sprang from the incapacity of man to remain faithful to the inspiration of the early liberals; that the generous initiative of our ancestors was frustrated by the passions of nationalism and class war, vested interests, and monopolists, and above all, by the blindness of the working people to the ultimate beneficence of unrestricted economic freedom to all human interests, including their own. A great intellectual and moral advance was thus, it is claimed; frustrated by the intellectual and moral weaknesses of the mass of the people; what the spirit of Enlightenment had achieved was put to nought by the forces of selfishness. In a nutshell this is the economic liberal’s defense. Unless it is refuted, he will continue to hold the floor in the contest of arguments.

The question is, why is the USDA in charge of the country’s nutrition anyway? In 2003 the Chicago Tribune reported the comments of Senator Peter Fitzgerald (R-Ill.)15: “The primary mission of the USDA is, after all, to promote the sale of agricultural products…So putting the USDA in charge of dietary advice is in some respects like putting the fox in charge of the henhouse.” So who should be in charge of our nutrition? How about anyone without a vested interest in pushing the poison?

In a way, it makes sense that white feminism reflexively protects white women from the consequences of their actions. A movement that wants equal rights to oppress has a vested interest in not cleaning house. But the innately abusive nature of white supremacy has shaped white feminism, seen to it that investment in white supremacy is easier than investment in actual equality for themselves with all women. White feminism has to move past any idea of being an ally and into being an accomplice in order for it to be meaningful. Accomplice feminists will actively and directly challenge white supremacist people, policies, instiutions, and cultural norms. They would know they do not need to have to have the same stake in the fight to work with marginalized communities. They would put aside their egos and their need to be centered in our struggles in favor of following our instructions because they would internalize the reality that their privilege doesn't make them experts on our oppression.

Most people who haven’t had direct contact with the leadership of their own and other countries form their views based on what they learn in the media, and become quite naive and inappropriately opinionated as a result. That’s because dramatic stories and gossip draw more readers and viewers than does clinical objectivity. Also, in some cases “journalists” have their own ideological biases that they are trying to advance. As a result, most people who see the world through the lens of the media tend to look for who is good and who is evil rather than what the vested interests and relative powers are and how they are being played out. For example, people tend to embrace stories about how their own country is moral and the rival country is not, when most of the time these countries have different interests that they are trying to maximize. The best behaviors one can hope for come from leaders who can weigh the benefits of cooperation, and who have long enough time frames that they can see how the gifts they give this year may bring them benefits in the future.

[T]he ideas of economists and political philosophers, both when they are right and when they are wrong, are more powerful than is commonly understood. Indeed the world is ruled by little else. Practical men, who believe themselves to be quite exempt from any intellectual influences, are usually the slaves of some defunct economist. Madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back. . . . But, soon or late, it is ideas, not vested interests which are dangerous for good or evil.25

One might object that [debt peonage] was just assumed to be in the nature of things: like the imposition of tribute on conquered populations, it might have been resented, but it wasn’t considered a moral issue, a matter of right and wrong. Some things just happen. This has been the most common attitude of peasants to such phenomena throughout human history. What’s striking about the historical record is that in the case of debt crises, this was not how many reacted. Many actually did become indignant. So many, in fact, that most of our contemporary language of social justice, our way of speaking of human bondage and emancipation, continues to echo ancient arguments about debt. It’s particularly striking because so many other things do seem to have been accepted as simply in the nature of things. One does not see a similar outcry against caste systems, for example, or for that matter, the institution of slavery. Surely slaves and untouchables often experienced at least equal horrors. No doubt many protested their condition. Why was it that the debtors’ protests seemed to carry such greater moral weight? Why were debtors so much more effective in winning the ear of priests, prophets, officials, and social reformers? Why was it that officials like Nehemiah were willing to give such sympathetic consideration to their complaints, to inveigh, to summon great assemblies? Some have suggested practical reasons: debt crises destroyed the free peasantry, and it was free peasants who were drafted into ancient armies to fight in wars. Rulers thus had a vested interest in maintaining their recruitment base. No doubt this was a factor; clearly, it wasn’t the only one. There is no reason to believe that Nehemiah, for instance, in his anger at the usurers, was primarily concerned with his ability to levy troops for the Persian king. It had to be something deeper. What makes debt different is that it is premised on an assumption of equality. To be a slave, or lower caste, is to be intrinsically inferior. These are relations of unadulterated hierarchy. In the case of debt, we are talking about two individuals who begin as equal parties to a contract. Legally, at least as far as the contract is concerned, they are the same.

Such is Fascist planning-the planning of those who reject the ideal postulates of Christian civilization and of the older Asiatic civilization which preceded ti and from which it derived-the planning of men whose intentions are avowedly bad. Let us now consider examples of planning by political leaders who accept the ideal postulates, whose intentions are good. The first thing to notice is that none of these men accepts the ideal postulates whole-heartedly. All believe that desirable ends can be achieved by undesirable means. Aiming to reach goals diametrically opposed to those of Fascism, they yet persist in taking the same roads as are taken by the Duces and Fuehrers. They are pacifists, but pacifists who act on the theory that peace can be achieved by means of war; they are reformers and revolutionaries, but reformers who imagine that unfair and arbitrary acts can produce social justice, revolutionaries who persuade themselves that the centralization of power and the enslavement of the masses can result in liberty for all. Revolutionary Russia has the largest army in the world; a secret police, that for ruthless efficiency rivals the German or the Italian; a rigid press censorship; a system of education that, since Stalin "reformed" it, is as authoritarian as Hitler's; an all-embracing system of military training that is applied to women and children as well as men; a dictator as slavishly adored as the man-gods of Rome and Berlin; a bureaucracy, solidly entrenched as the new ruling class and employing the powers of the state to preserve its privileges and protect its vested interests; an oligarchical party which dominates the entire country and within which there is no freedom even for faithful members. (Most ruling castes are democracies so far as their own members are concerned. Not so the Russian Communist Party, in which the Central Executive Committee acting through the Political Department, can override or altogether liquidate any district organization whatsoever.) No opposition is permitted in Russia. But where opposition is made illegal, it automatically goes underground and becomes conspiracy. Hence the treason trials and purges of 1936 and 1937. Large-scale manipulations of the social structure are pushed through against the wishes of the people concerned and with the utmost ruthlessness. (Several million peasants were deliberately starved to death in 1933 by the Soviet planners.) Ruthlessness begets resentment; resentment must be kept down by force. As usual the chief result of violence is the necessity to use more violence. Such then is Soviet planning-well-intentioned, but making use of evil means that are producing results utterly unlike those which the original makers of the revolution intended to produce.

When countries negotiate with one another, they typically operate as if they are opponents in a chess match or merchants in a bazaar in which maximizing one’s own benefit is the sole objective. Smart leaders know their own countries’ vulnerabilities, take advantage of others’ vulnerabilities, and expect the other countries’ leaders to do the same. Most people who haven’t had direct contact with the leadership of their own and other countries form their views based on what they learn in the media, and become quite naive and inappropriately opinionated as a result. That’s because dramatic stories and gossip draw more readers and viewers than does clinical objectivity. Also, in some cases “journalists” have their own ideological biases that they are trying to advance. As a result, most people who see the world through the lens of the media tend to look for who is good and who is evil rather than what the vested interests and relative powers are and how they are being played out. For example, people tend to embrace stories about how their own country is moral and the rival country is not, when most of the time these countries have different interests that they are trying to maximize. The best behaviors one can hope for come from leaders who can weigh the benefits of cooperation, and who have long enough time frames that they can see how the gifts they give this year may bring them benefits in the future.

We see throughout the world extremes of poverty and riches, abundance and at the same time starvation; we have class distinction and racial hatred, the stupidity of nationalism and the appalling cruelty of war. There is exploitation of man by man; religions with their vested interests have become the means of exploitation, also dividing man from man. There is anxiety, confusion, hopelessness, frustration. We see all this. It is part of our daily life. Caught up in the wheel of suffering, if you are at all thoughtful you must have asked yourself how these human problems can be solved. Either you are conscious of the chaotic state of the world, or you are completely asleep, living in a fantastic world, in an illusion. If you are aware, you must be grappling with these problems. In trying to solve them, some turn to experts for their solution, and follow their ideas and theories. Gradually they form themselves into an exclusive body, and thus they come into conflict with other experts and their parties; and the individual merely becomes a tool in the hands of the group or of the expert. Or you try to solve these problems by following a particular system, which, if you carefully examine it, becomes merely another means of exploiting the individual. Or you think that to change all this cruelty and horror there must be a mass movement, a collective action. Now the idea of a mass movement becomes merely a catchword if you, the individual, who are part of the mass, do not understand your true function. True collective action can take place only when you, the individual, who are also the mass, are awake and take the full responsibility for your action without compulsion. Please bear in mind that I am not giving you a system of philosophy which you can follow blindly, but I am trying to awaken the desire for true and intelligent fulfillment, which alone can bring about happy order and peace in the world. There can be fundamental and lasting change in the world, there can be love and intelligent fulfillment, only when you wake up and begin to free yourself from the net of illusions, the many illusions which you have created about yourself through fear.

Because of the economies of scale in data, the cloud giants are increasingly powerful. And because they’re so susceptible to regulation, these companies have a vested interest in keeping government entities happy. When the Justice Department requested billions of search records from AOL, Yahoo, and MSN in 2006, the three companies quickly complied. (Google, to its credit, opted to fight the request.) Stephen Arnold, an IT expert who worked at consulting firm Booz Allen Hamilton, says that Google at one point housed three officers of “an unnamed intelligence agency” at its headquarters in Mountain View. And Google and the CIA have invested together in a firm called Recorded Future, which focuses on using data connections to predict future real-world events.

In this chapter, we’ve considered six psychological tendencies that exacerbate intertribal conflict. First, human tribes are tribalistic, favoring Us over Them. Second, tribes have genuine disagreements about how societies should be organized, emphasizing, to different extents, the rights of individuals versus the greater good of the group. Tribal values also differ along other dimensions, such as the role of honor in prescribing responses to threats. Third, tribes have distinctive moral commitments, typically religious ones, whereby moral authority is vested in local individuals, texts, traditions, and deities that other groups don’t recognize as authoritative. Fourth, tribes, like the individuals within them, are prone to biased fairness, allowing group-level self-interest to distort their sense of justice. Fifth, tribal beliefs are easily biased. Biased beliefs arise from simple self-interest, but also from more complex social dynamics. Once a belief becomes a cultural identity badge, it can perpetuate itself, even as it undermines the tribe’s interests. Finally, the way we process information about social events can cause us to underestimate the harm we cause others, leading to the escalation of conflict.

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.

What are the health effects of the choice between austerity and stimulus? Today there is a vast natural experiment being conducted on the body economic. It is similar to the policy experiments that occurred in the Great Depression, the post-communist crisis in eastern Europe, and the East Asian Financial Crisis. As in those prior trials, health statistics from the Great Recession reveal the deadly price of austerity—a price that can be calculated not just in the ticks to economic growth rates, but in the number of years of life lost and avoidable deaths. Had the austerity experiments been governed by the same rigorous standards as clinical trials, they would have been discontinued long ago by a board of medical ethics. The side effects of the austerity treatment have been severe and often deadly. The benefits of the treatment have failed to materialize. Instead of austerity, we should enact evidence-based policies to protect health during hard times. Social protection saves lives. If administered correctly, these programs don’t bust the budget, but—as we have shown throughout this book—they boost economic growth and improve public health. Austerity’s advocates have ignored evidence of the health and economic consequences of their recommendations. They ignore it even though—as with the International Monetary Fund—the evidence often comes from their own data. Austerity’s proponents, such as British Prime Minister David Cameron, continue to write prescriptions of austerity for the body economic, in spite of evidence that it has failed. Ultimately austerity has failed because it is unsupported by sound logic or data. It is an economic ideology. It stems from the belief that small government and free markets are always better than state intervention. It is a socially constructed myth—a convenient belief among politicians taken advantage of by those who have a vested interest in shrinking the role of the state, in privatizing social welfare systems for personal gain. It does great harm—punishing the most vulnerable, rather than those who caused this recession.

We crossed the street and turned left into one of the side streets, which was only slightly less wide. Here the traffic was lighter. To the left and slightly in front of us, two men walked shoulder to shoulder. The first wore leather pants, a white shirt with wide sleeves, and a leather vest over it. A wide leather bracer enclosed his left forearm. His hair, a rare blond shade, almost gold, hung in a ponytail down his back. He moved with a casual aristocratic elegance, perfectly balanced. Watching him, you had a feeling that if the road suddenly became a tightrope, he would just keep on walking without breaking a stride. My father moved like that. I sped up a little. We drew even and I saw a slender sword on his waist. That's what I thought. An expert swordsman. I glanced at his face and blinked. He was remarkably handsome. The man to his left was larger, his shoulders broader, his body emanating contained aggression. He didn't walk, he stalked, and you could tell by the way he moved that he would be very strong. His auburn hair looked like he'd rolled out of bed, dragged his hand through it, and gone on about his day. He wore dark pants and a black leather jacket that was more doublet than motorcycle. A ragged scar crossed his left cheek and when he turned his head, his eyes shone with yellow. Interesting. "It's always work with you," the russet-haired man said. "Some of us have to mind the safety of the realm," the blond said. A narrow smile curled his lips. "I've given the realm eight years of my life. It can bite me," his stocky companion retorted. "How far is it?" The slim man raised his left arm. A hawk dropped out of the sky and landed on his bracer. "We're almost there. Two blocks left." "Good. Let's get this crap and go home." They turned into the side street. "That bird smelled dead," Sean said.

A common problem plagues people who try to design institutions without accounting for hidden motives. First they identify the key goals that the institution “should” achieve. Then they search for a design that best achieves these goals, given all the constraints that the institution must deal with. This task can be challenging enough, but even when the designers apparently succeed, they’re frequently puzzled and frustrated when others show little interest in adopting their solution. Often this is because they mistook professed motives for real motives, and thus solved the wrong problems. Savvy institution designers must therefore identify both the surface goals to which people give lip service and the hidden goals that people are also trying to achieve. Designers can then search for arrangements that actually achieve the deeper goals while also serving the surface goals—or at least giving the appearance of doing so. Unsurprisingly, this is a much harder design problem. But if we can learn to do it well, our solutions will less often meet the fate of puzzling disinterest. We should take a similar approach when reforming a preexisting institution by first asking ourselves, “What are this institution’s hidden functions, and how important are they?” Take education, for example. We may wish for schools that focus more on teaching than on testing. And yet, some amount of testing is vital to the economy, since employers need to know which workers to hire. So if we tried to cut too much from school’s testing function, we could be blindsided by resistance we don’t understand—because those who resist may not tell us the real reasons for their opposition. It’s only by understanding where the resistance is coming from that we have any hope of overcoming it. Not all hidden institutional functions are worth facilitating, however. Some involve quite wasteful signaling expenditures, and we might be better off if these institutions performed only their official, stated functions. Take medicine, for example. To the extent that we use medical spending to show how much we care (and are cared for), there are very few positive externalities. The caring function is mostly competitive and zero-sum, and—perhaps surprisingly—we could therefore improve collective welfare by taxing extraneous medical spending, or at least refusing to subsidize it. Don’t expect any politician to start pushing for healthcare taxes or cutbacks, of course, because for lawmakers, as for laypeople, the caring signals are what makes medicine so attractive. These kinds of hidden incentives, alongside traditional vested interests, are what often make large institutions so hard to reform. Thus there’s an element of hubris in any reform effort, but at least by taking accurate stock of an institution’s purposes, both overt and covert, we can hope to avoid common mistakes. “The curious task of economics,” wrote Friedrich Hayek, “is to demonstrate to men how little they really know about what they imagine they can design.”8

Grammar and usage conventions are, as it happens, a lot more like ethical principles than like scientific theories. The reason the Descriptivists can’t see this is the same reason they choose to regard the English language as the sum of all English utterances: they confuse mere regularities with norms. Norms aren’t quite the same as rules, but they’re close. A norm can be defined here simply as something that people have agreed on as the optimal way to do things for certain purposes. Let’s keep in mind that language didn’t come into being because our hairy ancestors were sitting around the veldt with nothing better to do. Language was invented to serve certain very specific purposes—“That mushroom is poisonous”; “Knock these two rocks together and you can start a fire”; “This shelter is mine!” and so on. Clearly, as linguistic communities evolve over time, they discover that some ways of using language are better than others—not better a priori, but better with respect to the community’s purposes. If we assume that one such purpose might be communicating which kinds of food are safe to eat, then we can see how, for example, a misplaced modifier could violate an important norm: “People who eat that kind of mushroom often get sick” confuses the message’s recipient about whether he’ll get sick only if he eats the mushroom frequently or whether he stands a good chance of getting sick the very first time he eats it. In other words, the fungiphagic community has a vested practical interest in excluding this kind of misplaced modifier from acceptable usage; and, given the purposes the community uses language for, the fact that a certain percentage of tribesmen screw up and use misplaced modifiers to talk about food safety does not eo ipso make m.m.’s a good idea.

What do you do for Nigel Jennings?" There was no pause at all. "I'm his tailer," he answered immediately. "You're nothing of the sort." Rupert gave her a cheeky grin. "Meant to say, he's my tailor." She cast him a thoughtful look. "Interesting that you would lie about it." "You call joking lying?" "Evasion is a form of deceit." "Interesting that you would see it that way." He gave her back her own words. She almost laughed. While he hadn't answered her question any more truthfully than she had answered his, he surprised her by not pursuing his inquiry about why she had been on Wigmore Street. Fingering a white silk yarn within his reach, he said, "I'll take a vest in this if you run out of ideas to ply your needle toward." She couldn't help but grin. "Will you indeed? But that implies a gift-" He cut in, "Consider it an early Christmas present," and actually sounded serious. "I don't make presents for mere aquaintances." "We're more'n that." "We aren't." "Of course we are,or do you make a habit of kissing mere aquaintances?" She huffed. "You did the kissing, not I." He was grinning again. "You fully participated,Becca. Don't even try to deny it.