Wages Best Quotes

This is what the best journals look like. They aren’t for the reader. They are for the writer. To slow the mind down. To wage peace with oneself.

We take pictures because we can't accept that everything passes, we can't accept that the repetition of a moment is an impossibility. We wage a monotonous war against our own impending deaths, against time that turns children into that other, lesser species: adults. We take pictures because we know we will forget. We will forget the week, the day, the hour. We will forget when we were happiest. We take pictures out of pride, a desire to have the best of ourselve preserved. We fear that we will die and others will not know we lived.

There is one rule for the industrialist and that is: Make the best quality of goods possible at the lowest cost possible, paying the highest wages possible.

When unions get higher wages for their members by restricting entry into an occupation, those higher wages are at the expense of other workers who find their opportunities reduced. When government pays its employees higher wages, those higher wages are at the expense of the taxpayer. But when workers get higher wages and better working conditions through the free market, when they get raises by firm competing with one another for the best workers, by workers competing with one another for the best jobs, those higher wages are at nobody's expense. They can only come from higher productivity, greater capital investment, more widely diffused skills. The whole pie is bigger - there's more for the worker, but there's also more for the employer, the investor, the consumer, and even the tax collector. That's the way the free market system distributes the fruits of economic progress among all people. That's the secret of the enormous improvements in the conditions of the working person over the past two centuries.

Political economy tends to see work in capitalist societies as divided between two spheres: wage labor, for which the paradigm is always factories, and domestic labor – housework, childcare – relegated mainly to women. The first is seen primarily as a matter of creating and maintaining physical objects. The second is probably best seen as a matter of creating and maintaining people and social relations. [...] This makes it easier to see the two as fundamentally different sorts of activity, making it hard for us to recognize interpretive labor, for example, or most of what we usually think of as women’s work, as labor at all. To my mind it would probably be better to recognize it as the primary form of labor. Insofar as a clear distinction can be made here, it’s the care, energy, and labor directed at human beings that should be considered fundamental. The things we care most about – our loves, passions, rivalries, obsessions – are always other people; and in most societies that are not capitalist, it’s taken for granted that the manufacture of material goods is a subordinate moment in a larger process of fashioning people. In fact, I would argue that one of the most alienating aspects of capitalism is the fact that it forces us to pretend that it is the other way around, and that societies exist primarily to increase their output of things.

So often, we're told that women's stories are unimportant. After all, what does it matter what happens in the main room, in the kitchen, or in the bedroom? Who cares about the relationships between mother, daughter, and sister? A baby's illness, the sorrows and pains of childbirth, keeping the family together during war, poverty, or even in the best of days are considered small and insignificant compared with the stories of men, who fight against nature to grow their crops, who wage battles to secure their homelands, who struggle to look inward in search of the perfect man. We're told that men are strong and brave, but I think women know how to endure, accept defeat, and bear physical and mental agony much better than men. The men in my life—my father, Z.G., my husband, my father-in-law, my brother-in-law, and my son—faced, to one degree or another, those great male battles, but their hearts—so fragile—wilted, buckled, crippled, corrupted, broke, or shattered when confronted with the losses women face every day...Our men try to act strong, but it is May, Yen-yen, Joy, and I who must steady them and help them bear their pain, anguish, and shame.

But I know who I am, and I’ve chosen the things that are important to me. I think the best decisions I make about what to do in my life come when I’m being true to both of those things.” She

I don't know how to choose my purpose - that sounds to big and... significant. But I know who I am, and I've chosen the things that are important to me. I think the best decisions I make about what to do in my life come when I'm being true to both of those things

I told you I know what broken is. That is broken—staring at the wall and weeping, while creditors hammer on the door and your troupe slowly slips away, stealing the best costumes in lieu of wages. When your friends leave you and you still cannot move, and nothing your daughter says can break you out of the spell. No man is broken because bad things happen to him. He’s broken because he doesn’t keep going after those things happen. When you told me about your mother, and how it made you resolve to be the person you are… What I thought was, ‘Yes, please, I’ll take him.’ Because you didn’t break.

Kaz snagged her wrist. "Inej." His gloved thumb moved over her pulse, traced the top of the feather tattoo. "If we don't make it out, I want you to know..." She waited. She felt hope rustling its wings inside her, ready to take flight at the right words from Kaz. She willed that hope in to stillness. Those words would never come. The heart is an arrow. She reached up and touched his cheek. She thought he might flinch again, even knock her hand away. In nearly two years of battling side by side with Kaz, of late-night scheming, impossible heists, clandestine errands, and harried meals of fried potatoes and hutspot gobbled down as they rushed from one place to another, this was the first time she had touched him skin to skin, without the barrier of gloves or coat or shirtsleeve. She let her hand cup his cheek. His skin was cool and damp from the rain. He stayed still, but she saw a tremor pass through him, as if he were waging a war with himself. "If we don't die this night, I will die unafraid, Kaz. Can you say the same?" His eyes were nearly black, the pupils dilated. She could see it took every last bit of his terrible will for him to remain still beneath her touch. And yet, he did not pull away. She knew it was the best he could offer. It was not enough. She dropped her hand. He took a deep breath. Kaz had said he didn't want her prayers and she wouldn't speak them, but she wished him safe nonetheless. She had her aim now, her heart had direction, and though it hurt to know that path led away from him, she could endure it.

A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look at thousands of working people displaced from their jobs with reduced incomes as a result of automation while the profits of the employers remain intact, and say: “This is not just.” It will look across the oceans and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing to prevent us from paying adequate wages to schoolteachers, social workers and other servants of the public to insure that we have the best available personnel in these positions which are charged with the responsibility of guiding our future generations. There is nothing but a lack of social vision to prevent us from paying an adequate wage to every American citizen whether he be a hospital worker, laundry worker, maid or day laborer. There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum—and livable—income for every American family. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from remolding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

[T]he modern history of Palestine can best be understood in these terms: as a colonial war waged against the indigenous population, by a variety of parties, to force them to relinquish their homeland to another people against their will.

In everything that you do, pour the best that is in you. Therefore, work not for wages, work for love.

Her smile was one of the world’s best-kept secrets, because if any man experienced on, they would wage wars to hold on to it. It was life changing.

To A Young Beauty Dear fellow-artist, why so free With every sort of company, With every Jack and Jill? Choose your companions from the best; Who draws a bucket with the rest Soon topples down the hill. You may, that mirror for a school, Be passionate, not bountiful As common beauties may, Who were not born to keep in trim With old Ezekiel's cherubim But those of Beauvarlet. I know what wages beauty gives, How hard a life her servant lives, Yet praise the winters gone: There is not a fool can call me friend, And I may dine at journey's end With Landor and with Donne.

Making an economy more productive (sensibly interpreted) in a sustainable fashion is not best served by obsessively activating people and locking them up in jobs that they hate doing and from which they learn nothing.

MEN WAGE WARS for profit and principle, but they fight them for land and women. Sooner or later, the other causes and compelling reasons drown in blood and lose their meaning. Sooner or later, death and survival clog the senses. Sooner or later, surviving is the only logic, and dying is the only voice and vision. Then, when best friends die screaming, and good men maddened with pain and fury lose their minds in the bloody pit, when all the fairness and justice and beauty in the world is blown away with arms and legs and heads of brothers and sons and fathers, then, what makes men fight on, and die, and keep on dying, year after year, is the will to protect the land and the women.

Once a rebel, always a rebel. You can't help being one. You can't deny that. And it's best to be a rebel so as to show 'em it don't pay to try to do you down. Factories and labour exchanges and insurance offices keep us alive and kicking - so they say - but they're booby-traps and will suck you under like sinking-sands if you're not careful. Factories sweat you to death, labour exchanges talk you to death, insurance and income tax offices milk money from your wage packets and rob you to death. And if you're still left with a tiny bit of life in your guts after all this boggering about, the army calls you up and you get shot to death. And if you're clever enough to stay out of the army you get bombed to death. Ay, by God, it's a hard life if you don't weaken, if you don't stop that bastard government from grinding your face in the muck, though there ain't much you can do about it unless you start making dynamite to blow their four-eyed clocks to bits.

If you’re going to build a strong culture, it’s paramount to make diversity one of your core values. This is what separates Bridgewater’s strong culture from a cult: The commitment is to promoting dissent. In hiring, instead of using similarity to gauge cultural fit, Bridgewater assesses cultural contribution.* Dalio wants people who will think independently and enrich the culture. By holding them accountable for dissenting, Dalio has fundamentally altered the way people make decisions. In a cult, core values are dogma. At Bridgewater, employees are expected to challenge the principles themselves. During training, when employees learn the principles, they’re constantly asked: Do you agree? “We have these standards that are stress tested over time, and you have to either operate by them or disagree with them and fight for better ones,” explains Zack Wieder, who works with Dalio on codifying the principles. Rather than deferring to the people with the greatest seniority or status, as was the case at Polaroid, decisions at Bridgewater are based on quality. The goal is to create an idea meritocracy, where the best ideas win. To get the best ideas on the table in the first place, you need radical transparency. Later, I’m going to challenge some of Dalio’s principles, but first I want to explain the weapons he has used to wage a war on groupthink.

There are members of our body politic who tell us that the public interest is best served when government action is reduced to a minimum and especially when it is kept negative in character. But just now, the nation as a whole seems to be moving rather swiftly and decisively—as is the world as a whole—in the opposite direction. More and more, we Americans are initiating new forms of positive government action for the common good. Between these two tendencies the struggle becomes every day more open and more intense. And as we wage that conflict it is well to remember that the logic of the Constitution gives no backing to either of the two combatants, as against the other. We are left free, as any self-governing people must leave itself free, to determine by specific decisions what our economy shall be. It would be ludicrous to say that we are committed by the Constitution to the economic cooperations of socialism. But equally ludicrous are those appeals by which, in current debate, we are called upon to defend the practices of capitalism, of "free enterprise," so-called, as essential to the freedom of the American Way of Life. The American Way of Life is free because it is what we Americans freely choose—from time to time—that it shall be.

As neoliberalism wages war on public goods and the very idea of a public, including citizenship beyond membership, it dramatically thins public life without killing politics. Struggles remain over power, hegemonic values, resources, and future trajectories. This persistence of politics amid the destruction of public life and especially educated public life, combined with the marketization of the political sphere, is part of what makes contemporary politics peculiarly unappealing and toxic— full of ranting and posturing, emptied of intellectual seriousness, pandering to an uneducated and manipulable electorate and a celebrity-and-scandal-hungry corporate media. Neoliberalism generates a condition of politics absent democratic institutions that would support a democratic public and all that such a public represents at its best: informed passion, respectful deliberation, aspirational sovereignty, sharp containment of powers that would overrule or undermine it.

As recently as the early 1970s, a Republican president - Richard Nixon - was willing to impose wage and price controls to rescue the U.S. economy from crisis, popularizing the notion that “We are all Keynesians now.” But by the 1980s, the battle of ideas waged out of the same Washington think tanks that now deny climate change had successfully managed to equate the very idea of industrial planning with Stalin’s five-year plans. Real capitalists don’t plan, these ideological warriors insisted - they unleash the power of the profit motive and let the market, in its infinite wisdom, create the best possible society for all.

Wage-work is serf-work; it cannot, it must not, produce all that it could produce. And it is high time to disbelieve the legend which represents wagedom as the best incentive to productive work. If industry nowadays brings in a hundred times more than it did in the days of our grandfathers, it is due to the sudden awakening of physical and chemical sciences towards the end of last century; not to the capitalist organization of wagedom, but in spite of that organization.

A CEO shouldn't get several hundred times the salary that the janitor is paid. An athlete shouldn't get several hundred times the salary that the waterboy is paid. A filmstar shouldn't get several hundred times the salary that the crew at the bottom are paid. I understand if you are not yet civilized enough to flatten the field completely – for you are an infantile species after all. But at the very least, do your best to reduce the gap - that is, if you intend to be human someday.

The best wage rates for labor are not the highest wage rates, but the wage rates that permit full production, full employment and the largest sustained payrolls.

whole more than it produces. The best way to raise wages, therefore, is to raise marginal labor productivity. This can be done by many methods: by an increase in capital accumulation—

It’s a strange war we wage against ourselves, trying to convince our heads of things our heart knows to be true. Our head loves reason, logic. Our heart rejects it. Only one will win.

the best servants are those who talk the least. And then, no wages, do you hear, my boy? We will give you no wages at first, but we will double them afterwards if we are pleased with you.

Over time, and sentence uttered long and loud enough becomes fixed. Becomes a truth. Provided, of course, you can outlast the dissent and silence your opponents. But should you succeed - and remove all challengers - then what remains is, by default, now true. Is it truth in some objective sense? No. But how does one ever achieve an objective point of view? The answer is you don't. It is literally, physically impossible. There are too many variables. Too many fields and formulae to consider. We can try, of course. We can inch closer and closer to a revelation. But we'll never reach it. Not ever . . . And so I have realized, that so long as The Templar exist, they will attempt to bend reality to their will. They recognize there is no such thing as an absolutely truth - or if there is - we are hopelessly underequipped to recognize it. And so in its place, they seek to create their own explanation. It is the guiding principle of their so-named "New World Order"; To reshape existence in their own image. It is not about artifacts. Not about men. These are merely tools. It's about concepts. Clever of them. For how does one wage war against a concept? It is the perfect weapon. It lacks a physical form yet can alter the world around us in numerous, often violent ways. You cannot kill a creed. Even if you kill all of its adherents, destroy all of its writings - these are a reprieve at best. Some one, some day, will rediscover it. Reinvent it. I believe that even we, the Assassins, have simple re-discovered an Order that predates the Old Man himself . . .

...[I]t doesn't take an advanced degree to figure out that this education talk is less a strategy for mitigating inequality than it is a way of rationalizing it. To attribute economic results to school years finished and SAT scores achieved is to remove matters from the realm of, well, economics and to relocate them to the provinces of personal striving and individual intelligence. From this perspective, wages aren't what they are because one party (management) has a certain amount of power over the other (workers); wages are like that because the god of the market, being surpassingly fair, rewards those who show talent and gumption. Good people are those who get a gold star from their teacher in elementary school, a fat acceptance letter from a good college, and a good life when they graduate. All because they are the best. Those who don't pay attention in high school get to spend their days picking up discarded cans by the side of the road. Both outcomes are our own doing.

The interstate seems to stretch for miles in a straight line as the fields and farms give way to a more barren landscape. "Loneliness has been good to me' is playing on my personal radio where I hear songs before I write them, and I wonder if this is just another mirage I will forget or if this will become a real song. It has been a long time since I've written a song, and the visits from the muse seem to be lessened by something. I still keep my faith that the muse knows best and whn I am ready the inspiration will be there. I am trying not to look too ready. I know that just invites false promise.

I have something for you,” she said as she pulled his leather gloves from the sleeve of her prison tunic. He stared at them. “How—” “I got them from the discarded clothes. Before I made the climb.” “Six stories in the dark.” She nodded. She wasn’t going to wait for thanks. Not for the climb, or the gloves, or for anything ever again. He pulled the gloves on slowly, and she watched his pale, vulnerable hands disappear beneath the leather. They were trickster hands—long, graceful fingers made for prying open locks, hiding coins, making things vanish. “When we get back to Ketterdam, I’m taking my share, and I’m leaving the Dregs.” He looked away. “You should. You were always too good for the Barrel.” It was time to go. “Saints’ speed, Kaz.” Kaz snagged her wrist. “Inej.” His gloved thumb moved over her pulse, traced the top of the feather tattoo. “If we don’t make it out, I want you to know…” She waited. She felt hope rustling its wings inside her, ready to take flight at the right words from Kaz. She willed that hope into stillness. Those words would never come. The heart is an arrow. She reached up and touched his cheek. She thought he might flinch again, even knock her hand away. In nearly two years of battling side by side with Kaz, of late-night scheming, impossible heists, clandestine errands, and harried meals of fried potatoes and hutspot gobbled down as they rushed from one place to another, this was the first time she had touched him skin to skin, without the barrier of gloves or coat or shirtsleeve. She let her hand cup his cheek. His skin was cool and damp from the rain. He stayed still, but she saw a tremor pass through him, as if he were waging a war with himself. “If we don’t survive this night, I will die unafraid, Kaz. Can you say the same?” His eyes were nearly black, the pupils dilated. She could see it took every last bit of his terrible will for him to remain still beneath her touch. And yet, he did not pull away. She knew it was the best he could offer. It was not enough. She dropped her hand. He took a deep breath. Kaz had said he didn’t want her prayers and she wouldn’t speak them, but she wished him safe nonetheless. She had her aim now, her heart had direction, and though it hurt to know that path led away from him, she could endure it.

I believe we can be serious and optimistic. I believe we can recognize the overwhelming odds against us and forge coalitions that overcome the odds. The point of beginning is not political strategy. It is a shared sense of necessity, an understanding that we must act. I believe that Americans, battered by job losses and wage stagnation, angered by inequality and injustice, have come to this understanding. I hear Americans saying loudly and clearly: enough is enough [. . .] When we declare, "Enough is enough," we are demanding a country and a future that meets the needs of the vast majority of Americans: a country and a future where it is hard to buy elections and easy to vote in them; a country and a future where tax dollars are invested in jobs and infrastructure instead of jails and incarceration; a country and a future where we have he best educated workforce and the widest range of opportunities for every child and every adult; a country and future where we take the steps necessary to ending systemic racism; a country and a future where we assure once and for all that no one who works forty hours a week will live in poverty [. . .] When we stand together there is nothing, nothing, nothing we cannot accomplish.

Perhaps we should rejoice that people’s emotions aren’t designed for the good of the group. Often the best way to benefit one’s group is to displace, subjugate, or annihilate the group next door. Ants in a colony are closely related, and each is a paragon of unselfishness. That’s why ants are one of the few kinds of animal that wage war and take slaves. When human leaders have manipulated or coerced people into submerging their interests into the group’s, the outcomes are some of the history’s worst atrocities.

Exoneration of Jesus Christ If Christ was in fact God, he knew all the future. Before Him like a panorama moved the history yet to be. He knew how his words would be interpreted. He knew what crimes, what horrors, what infamies, would be committed in his name. He knew that the hungry flames of persecution would climb around the limbs of countless martyrs. He knew that thousands and thousands of brave men and women would languish in dungeons in darkness, filled with pain. He knew that his church would invent and use instruments of torture; that his followers would appeal to whip and fagot, to chain and rack. He saw the horizon of the future lurid with the flames of the auto da fe. He knew what creeds would spring like poisonous fungi from every text. He saw the ignorant sects waging war against each other. He saw thousands of men, under the orders of priests, building prisons for their fellow-men. He saw thousands of scaffolds dripping with the best and bravest blood. He saw his followers using the instruments of pain. He heard the groans—saw the faces white with agony. He heard the shrieks and sobs and cries of all the moaning, martyred multitudes. He knew that commentaries would be written on his words with swords, to be read by the light of fagots. He knew that the Inquisition would be born of the teachings attributed to him. He saw the interpolations and falsehoods that hypocrisy would write and tell. He saw all wars that would be waged, and-he knew that above these fields of death, these dungeons, these rackings, these burnings, these executions, for a thousand years would float the dripping banner of the cross. He knew that hypocrisy would be robed and crowned—that cruelty and credulity would rule the world; knew that liberty would perish from the earth; knew that popes and kings in his name would enslave the souls and bodies of men; knew that they would persecute and destroy the discoverers, thinkers and inventors; knew that his church would extinguish reason’s holy light and leave the world without a star. He saw his disciples extinguishing the eyes of men, flaying them alive, cutting out their tongues, searching for all the nerves of pain. He knew that in his name his followers would trade in human flesh; that cradles would be robbed and women’s breasts unbabed for gold. And yet he died with voiceless lips. Why did he fail to speak? Why did he not tell his disciples, and through them the world: “You shall not burn, imprison and torture in my name. You shall not persecute your fellow-men.” Why did he not plainly say: “I am the Son of God,” or, “I am God”? Why did he not explain the Trinity? Why did he not tell the mode of baptism that was pleasing to him? Why did he not write a creed? Why did he not break the chains of slaves? Why did he not say that the Old Testament was or was not the inspired word of God? Why did he not write the New Testament himself? Why did he leave his words to ignorance, hypocrisy and chance? Why did he not say something positive, definite and satisfactory about another world? Why did he not turn the tear-stained hope of heaven into the glad knowledge of another life? Why did he not tell us something of the rights of man, of the liberty of hand and brain? Why did he go dumbly to his death, leaving the world to misery and to doubt? I will tell you why. He was a man, and did not know.

I compared what was really known about the stars with the account of creation as told in Genesis. I found that the writer of the inspired book had no knowledge of astronomy -- that he was as ignorant as a Choctaw chief -- as an Eskimo driver of dogs. Does any one imagine that the author of Genesis knew anything about the sun -- its size? that he was acquainted with Sirius, the North Star, with Capella, or that he knew anything of the clusters of stars so far away that their light, now visiting our eyes, has been traveling for two million years? If he had known these facts would he have said that Jehovah worked nearly six days to make this world, and only a part of the afternoon of the fourth day to make the sun and moon and all the stars? Yet millions of people insist that the writer of Genesis was inspired by the Creator of all worlds. Now, intelligent men, who are not frightened, whose brains have not been paralyzed by fear, know that the sacred story of creation was written by an ignorant savage. The story is inconsistent with all known facts, and every star shining in the heavens testifies that its author was an uninspired barbarian. I admit that this unknown writer was sincere, that he wrote what he believed to be true -- that he did the best he could. He did not claim to be inspired -- did not pretend that the story had been told to him by Jehovah. He simply stated the "facts" as he understood them. After I had learned a little about the stars I concluded that this writer, this "inspired" scribe, had been misled by myth and legend, and that he knew no more about creation than the average theologian of my day. In other words, that he knew absolutely nothing. And here, allow me to say that the ministers who are answering me are turning their guns in the wrong direction. These reverend gentlemen should attack the astronomers. They should malign and vilify Kepler, Copernicus, Newton, Herschel and Laplace. These men were the real destroyers of the sacred story. Then, after having disposed of them, they can wage a war against the stars, and against Jehovah himself for having furnished evidence against the truthfulness of his book.

They were men linked more to one another, their schools, their own social class and their own concerns than they were linked to the country. Indeed, about one of them, Averell Harriman, there would always be a certain taint, as if somehow Averell were a little too partisan and too ambitious (Averell had wanted to be President whereas the rest of them knew that the real power lay in letting the President come to them; the President could take care of rail strikes, minimum wages and farm prices, and they would take care of national security).

How to tell your pretend-boyfriend and his real boyfriend that your internal processors are failing: 1. The biological term is depression, but you don't have an official diagnostic (diagnosis) and it's a hard word to say. It feels heavy and stings your mouth. Like when you tried to eat a battery when you were small and your parents got upset. 2. Instead, you try to hide the feeling. But the dark stain has already spilled across your hardwiring and clogged your processor. You don't have access to any working help files to fix this. Tech support is unavailable for your model. (No extended warranty exists.) 3. Pretend the reason you have no energy is because you're sick with a generic bug. 4. You have time to sleep. Your job is canceling out many of your functions; robots can perform cleaning and maintenance in hotels for much better wage investment, and since you are not (yet) a robot, you know you will be replaced soon. 5. The literal translation of the word depression: you are broken and devalued and have no further use. 6. No one refurbishes broken robots. 7. Please self-terminate.

The first big step is to repair the safety net so that workers and families are no longer at perpetual risk of falling through and drowning, as millions have in the pandemic. This means essentially extending the New Deal to more Americans in more areas of their lives: universal health care, child care, paid family and sick leave, stronger workplace safety protections, unemployment insurance that doesn’t fail in a crisis, a living minimum wage. These are the basis for any decent life, for any American to do more than survive just below the misery line.

Determining how (and whether) the Slackluster is affecting your job. If he's just annoying, try to tune him out--you've got bigger battles to wage.If he's making your life impossible, if he's jeopardizing your work, then consider speaking up (to him or directly to your boss). If you choose the latter, come prepared. You need a concrete and non-speculative record of Slackluster misconduct, and for delivering that news, there's power in numbers: a solo tattle tale is just a snitch, but a group of people pointing out inefficiencies is in the company's best interest.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

Over the years I have read many, many books about the future, my ‘we’re all doomed’ books, as Connie liked to call them. ‘All the books you read are either about how grim the past was or how gruesome the future will be. It might not be that way, Douglas. Things might turn out all right.’ But these were well-researched, plausible studies, their conclusions highly persuasive, and I could become quite voluble on the subject. Take, for instance, the fate of the middle-class, into which Albie and I were born and to which Connie now belongs, albeit with some protest. In book after book I read that the middle-class are doomed. Globalisation and technology have already cut a swathe through previously secure professions, and 3D printing technology will soon wipe out the last of the manufacturing industries. The internet won’t replace those jobs, and what place for the middle-classes if twelve people can run a giant corporation? I’m no communist firebrand, but even the most rabid free-marketeer would concede that market-forces capitalism, instead of spreading wealth and security throughout the population, has grotesquely magnified the gulf between rich and poor, forcing a global workforce into dangerous, unregulated, insecure low-paid labour while rewarding only a tiny elite of businessmen and technocrats. So-called ‘secure’ professions seem less and less so; first it was the miners and the ship- and steel-workers, soon it will be the bank clerks, the librarians, the teachers, the shop-owners, the supermarket check-out staff. The scientists might survive if it’s the right type of science, but where do all the taxi-drivers in the world go when the taxis drive themselves? How do they feed their children or heat their homes and what happens when frustration turns to anger? Throw in terrorism, the seemingly insoluble problem of religious fundamentalism, the rise of the extreme right-wing, under-employed youth and the under-pensioned elderly, fragile and corrupt banking systems, the inadequacy of the health and care systems to cope with vast numbers of the sick and old, the environmental repercussions of unprecedented factory-farming, the battle for finite resources of food, water, gas and oil, the changing course of the Gulf Stream, destruction of the biosphere and the statistical probability of a global pandemic, and there really is no reason why anyone should sleep soundly ever again. By the time Albie is my age I will be long gone, or, best-case scenario, barricaded into my living module with enough rations to see out my days. But outside, I imagine vast, unregulated factories where workers count themselves lucky to toil through eighteen-hour days for less than a living wage before pulling on their gas masks to fight their way through the unemployed masses who are bartering with the mutated chickens and old tin-cans that they use for currency, those lucky workers returning to tiny, overcrowded shacks in a vast megalopolis where a tree is never seen, the air is thick with police drones, where car-bomb explosions, typhoons and freak hailstorms are so commonplace as to barely be remarked upon. Meanwhile, in literally gilded towers miles above the carcinogenic smog, the privileged 1 per cent of businessmen, celebrities and entrepreneurs look down through bullet-proof windows, accept cocktails in strange glasses from the robot waiters hovering nearby and laugh their tinkling laughs and somewhere, down there in that hellish, stewing mess of violence, poverty and desperation, is my son, Albie Petersen, a wandering minstrel with his guitar and his keen interest in photography, still refusing to wear a decent coat.

Wherever battles are waged there are casualties, and death is a common occurrence. But what is closest to our hearts is the best interest of the people and the suffering of the vast majority, and when we die for the people, it is an honorable death. Nevertheless we should do our best to avoid unnecessary casualties. Mao Zedong, 1944

Chicago’s merchant princes like devils. George Pullman continued to cut jobs and wages without reducing rents, even though his company’s treasury was flush with over $60 million in cash. Pullman’s friends cautioned that he was being pigheaded and had underestimated the anger of his workers. He moved his family out of Chicago and hid his best china. On

should a legislator, wishing to impose a new tax, choose that which would be theoretically the most just? By no means. In practice the most unjust may be the best for the masses. Should it at the same time be the least obvious, and apparently the least burdensome, it will be the most easily tolerated. It is for this reason that an indirect tax, however exorbitant it be, will always be accepted by the crowd, because, being paid daily in fractions of a farthing on objects of consumption, it will not interfere with the habits of the crowd, and will pass unperceived. Replace it by a proportional tax on wages or income of any other kind, to be paid in a lump sum, and were this new imposition theoretically ten times less burdensome than the other, it would give rise to unanimous protest. This arises from the fact that a sum relatively high, which will appear immense, and will in consequence strike the imagination, has been substituted for the unperceived fractions of a farthing. The new tax would only appear light had it been saved farthing by farthing, but this economic proceeding involves an amount of foresight of which the masses are incapable.

warfare would be waged west of the Mississippi as it had been earlier against the Abenakis, Cherokees, Shawnees, Muskogees, and even Christian Indians. In the Civil War, these methods played a prominent role on both sides. Confederate regular forces, Confederate guerrillas such as William Quantrill, and General Sherman for the Union all engaged in waging total war against civilians. The pattern would continue in US military interventions overseas, from the Philippines and Cuba to Central America, Korea, Vietnam, Iraq, and Afghanistan. The cumulative effect goes beyond simply the habitual use of military means and becomes the very basis for US American identity. The Indian-fighting frontiersmen and the “valiant” settlers in their circled covered wagons are the iconic images of that identity. The continued popularity of, and respect for, the genocidal sociopath Andrew Jackson is another indicator. Actual men such as Robert Rogers, Daniel Boone, John Sevier, and David Crockett, as well as fictitious ones created by James Fenimore Cooper and other best-selling writers, call to mind D. H. Lawrence’s “myth of the essential white American”—that the “essential American soul” is a killer.

The decay of reason in politics is a product of two factors : on the one hand, there are classes and types of individuals to whom the world as it is offers no scope, but who see no hope in Socialism because they are not wage-earners ; on the other hand, there are able and powerful men whose interests are opposed to those of the community at large, and who, therefore, can best retain their influence by promoting various kinds of hysteria. Anti-Communism, fear of foreign armaments, and hatred of foreign competition, are the most important bogeys. I do not mean that no rational man could feel these sentiments; I mean that they are used in a way to preclude intelligent consideration of practical issues. The two things the world needs most are Socialism and peace, but both are contrary to the interests of the most powerful men of our time.

Ae fond kiss, and then we sever; Ae fareweel, alas, for ever! Deep in heart-wrung tears I'll pledge thee, Warring sighs and groans I'll wage thee! Who shall say that Fortune grieves him While the star of hope she leaves him? Me, nae cheerfu' twinkle lights me, Dark despair around benights me. I'll ne'er blame my partial fancy; Naething could resist my Nancy; For to see her was to love her, Love but her, and love for ever. Had we never loved sae kindly, Had we never loved sae blindly, Never met—or never parted, We had ne'er been broken-hearted. Fare thee weel, thou first and fairest! Fare thee weel, thou best and dearest! Thine be ilka joy and treasure, Peace, enjoyment, love, and pleasure! Ae fond kiss, and then we sever! Ae fareweel, alas, for ever! Deep in heart-wrung tears I'll pledge thee, Warring sighs and groans I'll wage thee!

It's both a tremendous obligation and honor to undertake the unfulfilled work of the best of our abolitionist precursors--those who did not only want the abolition of white supremacist slavery and normalized anti-Black violence, but who also recognized that the greatest promise of abolitionism was a comprehensive transformation of a civilization in which the sanctity of white civil society was defined by its capacity to define 'community' and 'safety' through the effective of its ability to wage racial genocides. The present day work of (..) abolition has to proceed with organic recognition of its historical roots in liberation struggles against slavery, colonization, and conquest--and therefore struggle to constantly develop effective, creative, and politically educating forms of radical movement against the genocidal white supremacist state and the society to which it's tethered.

I shall give a propagandist reason for starting the war - never mind whether it is plausible or not. The victor will not be asked afterward whether he told the truth or not. Instarting and waging a war it is not right that matters, but victory . . . Eighty million people must obtain what is their right . . . The stronger man is right . . . Whoever has pondered over this world order knows that its meaning lies in the success of the best by means of force . . .

One of the fruits of the long predominance of labourism is precisely that the party of the working class has never carried out any sustained campaign of education and propaganda on behalf of a socialist programme; and that Labour leaders have frequently turned themselves into fierce propagandists against the socialist proposals of their critics inside the Labour Party and out, and have bent their best efforts to the task of defeating all attempts to have the Labour Party adopt such proposals. Moreover, a vast array of conservative forces, of the most diverse kind, are always at hand to dissuade the working class from even thinking about the socialist ideas which evil or foolish people are forever trying to foist upon them. This simply means that a ceaseless battle for the ‘hearts and minds’ of the people is waged by the forces of conservatism, against which have only been mobilised immeasurably smaller socialist forces. A socialist party would seek to strengthen these forces and to defend socialist perspectives and a socialist programme over an extended period of time, and would accept that more than one election might have to be held before a majority of people came to support it. In any case, a socialist party would not only be concerned with office, but with the creation of the conditions under which office would be more than the management of affairs on capitalist lines.

In the long run, the best way to reduce inequalities with respect to labor as well as to increase the average productivity of the labor force and the overall growth of the economy is surely to invest in education. If the purchasing power of wages increased fivefold in a century, it was because the improved skills of the workforce, coupled with technological progress, increased output per head fivefold. Over the long run, education and technology are the decisive determinants of wage levels.

Once government undertakes to determine the whole wage structure and is thereby forced to control employment and production, there will be a far greater destruction of the present powers of the unions than their submission to the rule of equal law would involve. Under such a system the unions will have only the choice between becoming the willing instrument of governmental policy an being incorporated into the machinery of government, on the one hand, and being totally abolished, on the other. The former alternative is more likely to be chosen, since it would enable the existing union bureaucracy to retain their position and some of their personal power. But to the workers it would mean complete subjection to the control by a corporative state. The situation in most countries leaves us no choice but to await some such outcome or to retrace our steps. The present position of the unions cannot last, for they can function only in a market economy which they are doing their best to destroy.

Culloden, Scotland, April 1746 All around was the awful sound of moaning. It was not just mournful, but the sound of immense suffering, the cries of dying men. The battle had waged on, and the day was far spent. In dirt and blood, the soldiers waded on. Horizontal rain, snow, and wind made the normal battle conditions much worse. Near the edge of the field I stood holding a gun, pointing it at the lad who had once been my best friend. He was dressed in the red coat of a government soldier; I was not.

the best prices are not the highest prices, but the prices that encourage the largest volume of production and the largest volume of sales. The best wage rates for labor are not the highest wage rates, but the wage rates that permit full production, full employment and the largest sustained payrolls. The best profits, from the standpoint not only of industry but of labor, are not the lowest profits, but the profits that encourage most people to become employers or to provide more employment than before.

Such radical social engineering at the expense of the indigenous population is the way of all colonial settler movements. In Palestine, it was a necessary precondition for transforming most of an overwhelmingly Arab country into a predominantly Jewish state. As this book will argue, the modern history of Palestine can best be understood in these terms: as a colonial war waged against the indigenous population, by a variety of parties, to force them to relinquish their homeland to another people against their will.

Gesh Doctor, that’s not how you honor the…time death(?)...of your best friends. First you dedicate the following Friday demonstrations to their memory; let’s call it the Friday of the Ponds. Then you and your remaining friends put together a brigade and name it after your companion, Katebat Ansar Amy Pond. Then you wage a guerilla war against the Weeping Angels and…on second thoughts, considering that my way of thinking had helped land me in Tartous, living in a hotel room, maybe sulking on a cloud was the best course of action.

This might sound sadistic but it’s true; people want to see their sadness reflected back at them because it makes them feel connected to something and connection is the best salve for sadness. The irony is we’re usually at our most disconnected when we’re grieving, either because we’ve lost the person we felt closest to or because we’ve withdrawn from others in order to protect ourselves from future pain, or to protect them from our “brokenness”. Sometimes, we even disconnect from ourselves, our bodies becoming battlegrounds as we wage silent wars upon ourselves.

Overall, more than fifty-nine thousand factories and production facilities were shut down all across America over the last decade, and employment in the core manufacturing sector fell from 17.1 million to 11.8 million from January 2001 to December 2011, a punishing toll for what historically had been the best sector for steady, good-paying middle-class jobs. By pursuing a deliberate strategy of continual layoffs and by holding down wages, both of which yielded higher profits for investors, business leaders were not only squeezing their employees, they were slowly strangling the middle-class consumer demand that the nation needed for the next economic expansion.

Let's imagine three kinds of society: one, the current one, in which the undesired work is given to wage-slaves. Let's imagine a second system in which the undesired work, after the best efforts to make it meaningful, is shared. And let's imagine a third system where the undesired work receives high extra pay, so that individuals voluntarily choose to do it. Well, it seems to me that either of the two latter systems is consistent with -- vaguely speaking -- anarchist principles. I would argue myself for the second rather than the third, but either of the two is quite remote from any present social organization or any tendency in contemporary social organization.

More than 754,000 Danes aged between fifteen and sixty-four—over 20 percent of the working population—do no work whatsoever and are supported by generous unemployment or disability benefits. The New York Times has called Denmark “The best place on earth to be laid off,” with unemployment benefits of up to 90 percent of previous wages for up to two years (until recent reforms, it was eleven years). The Danes call their system flexicurity, a neologism blending the flexibility Danish companies enjoy to fire people with short notice and little compensation (compared with Sweden, where jobs can still be for life) with the security the labor market enjoys knowing that there will be ample support in times of unemployment

Consider carefully the merest event: in the best of cases, the positive and negative elements that participate in it balance out; generally the negatives predominate. Which is to say, it would have been preferable that it not take place. We should then have been dispensed from taking part in it, enduring it. What is the good of adding anything at all to what is or seems to be? History, a futile odyssey, has no excuse, and on occasion we are tempted to inculpate art itself, however imperious the need from which it emanates. To produce is accessory; what matters is to draw on one’s own depths, to be oneself in a total fashion, without stooping to any form of expression. To have built great cathedrals derives from the same error as to have waged great battles. Better to try to live in depth than to advance through centuries toward a débâcle.

It must be remembered that the white group of laborers, while they received a low wage, were compensated in part by a sort of public and psychological wage. They were given public deference and titles of courtesy because they were white. They were admitted freely with all classes of white people to public functions, public parks, and the best schools. The police were drawn from their ranks, and the courts, dependent upon their votes, treated them with such leniency as to encourage lawlessness. Their vote selected public officials, and while this had small effect upon the economic situation, it had great effect upon their personal treatment and the deference shown them. White schoolhouses were the best in the community, and conspicuously placed, and they cost anywhere from twice to ten times as much per capita as the colored schools. The newspapers specialized on news that flattered the poor whites and almost utterly ignored the Negro except in crime and ridicule.

After a few months, I decided to do one more leg of the Le Noise tour and film the last show with Jonathan Demme in Toronto's Massey Hall/ It turned out to be a great night. Everyone was very happy because we had captured it. During a review of the digital files, we realized that the resolution was not full, it was a stepped down quality, not the best it could be. My own team's excuses were not adequate, because I was not informed of the decision to go to a lesser quality. Lesser quality is so accepted as normal now that even I had used it unknowingly. I went back to Massey Hall and set up a PA system like the one I used at the show, played back the mixes through the PA, and rerecorded the house sound at the highest resolution. I did the best I could with a bad situation. It does sound great now. Thankfully, the PA mix was only one step down from the highest resolution, so when it resonated in the hall and was rerecorded at the highest level, a high resolution hall sound was captured.

For the laborers as such, there is in these new captains of industry neither love nor hate, neither sympathy nor romance; it is a cold question of dollars and dividends. Under such a system all labor is bound to suffer. Even the white laborers are not yet intelligent, thrifty, and well trained enough to maintain themselves against the powerful inroads of organized capital. The results among them, even, are long hours of toil, low wages, child labor, and lack of protection against usury and cheating. But among the black laborers all this is aggravated, first, by a race prejudice which varies from a doubt and distrust among the best element of whites to a frenzied hatred among the worst; and, secondly, it is aggravated, as I have said before, by the wretched economic heritage of the freedmen from slavery. With this training it is difficult for the freedman to learn to grasp the opportunities already opened to him, and the new opportunities are seldom given him, but go by favor to the whites.

...literature does its best to maintain that its concern is with the mind ; that the body is a sheet of plain glass through which the soul looks straight and clear, and, save for one or two passions such as desire and greed, is null , negligible and nonexistent. On the contrary, the very opposite is true. All day, all night the body intervenes; blunts or sharpens, colours or discolours, turns to wax in the warmth of June, hardens to tallow in the murk of February. The creature within can only gaze through the pane—smudged or rosy; it cannot separate off from the body like the sheath of a knife or the pod of a pea for a single instant; it must go through the whole unending procession of changes, heat and cold, comfort and discomfort, hunger and satisfaction, health and illness, until there comes the inevitable catastrophe; the body smashes itself to smithereens, and the soul (it is said) escapes. But of all this daily drama of the body there is no record. People write always about the doings of the mind; the thoughts that come to it; its noble plans; how it has civilised the universe. They show it ignoring the body in the philosopher's turret; or kicking the body, like an old leather football, across leagues of snow and desert in the pursuit of conquest or discovery. Those great wars which it wages by itself, with the mind a slave to it, in the solitude of the bedroom against the assault of fever or the oncome of melancholia, are neglected. Nor is the reason far to seek. To look these things squarely in the face would need the courage of a lion tamer; a robust philosophy; a reason rooted in the bowels of the earth. Short of these, this monster, the body, this miracle, its pain, will soon make us taper into mysticism, or rise, with rapid beats of the wings, into the raptures of transcendentalism. More practically speaking, the public would say that a novel devoted to influenza lacked plot; they would complain that there was no love in it—wrongly however, for illness often takes on the disguise of love, and plays the same odd tricks, investing certain faces with divinity, setting us to wait, hour after hour, with pricked ears for the creaking of a stair, and wreathing the faces of the absent (plain enough in health, Heaven knows) with a new significance, while the mind concocts a thousand legends and romances about them for which it has neither time nor liberty in health.

Nowadays, enormous importance is given to individual deaths, people make such a drama out of each person who dies, especially if they die a violent death or are murdered; although the subsequent grief or curse doesn't last very long: no one wears mourning any more and there's a reason for that, we're quick to weep but quicker still to forget. I'm talking about our countries, of course, it's not like that in other parts of the world, but what else can they do in a place where death is an everyday occurrence. Here, though, it's a big deal, at least at the moment it happens. So-and-so has died, how dreadful; such-and-such a number of people have been killed in a crash or blown to pieces, how terrible, how vile. The politicians have to rush around attending funerals and burials, taking care not to miss any-intense grief, or is it pride, requires them as ornaments, because they give no consolation nor can they, it's all to do with show, fuss, vanity and rank. The rank of the self-important, super-sensitive living. And yet, when you think about it, what right do we have, what is the point of complaining and making a tragedy out of something that happens to every living creature in order for it to become a dead creature? What is so terrible about something so supremely natural and ordinary? It happens in the best families, as you know, and has for centuries, and in the worst too, of course, at far more frequent intervals. What's more, it happens all the time and we know that perfectly well, even though we pretend to be surprised and frightened: count the dead who are mentioned on any TV news report, read the birth and death announcements in any newspaper, in a single city, Madrid, London, each list is a long one every day of the year; look at the obituaries, and although you'll find far fewer of them, because an infinitesimal minority are deemed to merit one, they're nevertheless there every morning. How many people die every weekend on the roads and how many have died in the innumerable battles that have been waged? The losses haven't always been published throughout history, in fact, almost never. People were more familiar with and more accepting of death, they accepted chance and luck, be it good or bad, they knew they were vulnerable to it at every moment; people came into the world and sometimes disappeared at once, that was normal, the infant mortality rate was extraordinarily high until eighty or even seventy years ago, as was death in childbirth, a woman might bid farewell to her child as soon as she saw its face, always assuming she had the will or the time to do so. Plagues were common and almost any illness could kill, illnesses we know nothing about now and whose names are unfamiliar; there were famines, endless wars, real wars that involved daily fighting, not sporadic engagements like now, and the generals didn't care about the losses, soldiers fell and that was that, they were only individuals to themselves, not even to their families, no family was spared the premature death of at least some of its members, that was the norm; those in power would look grim-faced, then carry out another levy, recruit more troops and send them to the front to continue dying in battle, and almost no one complained. People expected death, Jack, there wasn't so much panic about it, it was neither an insuperable calamity nor a terrible injustice; it was something that could happen and often did. We've become very soft, very thin-skinned, we think we should last forever. We ought to be accustomed to the temporary nature of things, but we're not. We insist on not being temporary, which is why it's so easy to frighten us, as you've seen, all one has to do is unsheathe a sword. And we're bound to be cowed when confronted by those who still see death, their own or other people's, as part and parcel of their job, as all in a day's work. When confronted by terrorists, for example, or by drug barons or multinational mafia men.

In rallies like those in Johnson’s Ohio tour, friends, neighbors, colleagues and family members who do not conform to the ideology are gradually dehumanized. They are tainted with the despised characteristics inherent in the godless. This attack is waged in highly abstract terms, to negate the reality of concrete, specific and unique human characteristics, to deny the possibility of goodness in those who do not conform. Some human beings, the message goes, are no longer human beings. They are types. This new, exclusive community fosters rigidity, conformity and intolerance. In this new binary world segments of the human race are disqualified from moral and ethical consideration. And because fundamentalist followers live in a binary universe, they are incapable of seeing others as anything more than inverted reflections of themselves. If they seek to destroy nonbelievers to create a Christian America, then nonbelievers must be seeking to destroy them. This belief system negates the possibility of the ethical life. It fails to grasp that goodness must be sought outside the self and that the best defense against evil is to seek it within. When people come to believe that they are immune from evil, that there is no resemblance between themselves and those they define as the enemy, they will inevitably grow to embody the evil they claim to fight. It is only by grasping our own capacity for evil, our own darkness, that we hold our own capacity for evil at bay. When evil is purely external, then moral purification always entails the eradication of others.

gave up on the idea of creating “socialist men and women” who would work without monetary incentives. In a famous speech he criticized “equality mongering,” and thereafter not only did different jobs get paid different wages but also a bonus system was introduced. It is instructive to understand how this worked. Typically a firm under central planning had to meet an output target set under the plan, though such plans were often renegotiated and changed. From the 1930s, workers were paid bonuses if the output levels were attained. These could be quite high—for instance, as much as 37 percent of the wage for management or senior engineers. But paying such bonuses created all sorts of disincentives to technological change. For one thing, innovation, which took resources away from current production, risked the output targets not being met and the bonuses not being paid. For another, output targets were usually based on previous production levels. This created a huge incentive never to expand output, since this only meant having to produce more in the future, since future targets would be “ratcheted up.” Underachievement was always the best way to meet targets and get the bonus. The fact that bonuses were paid monthly also kept everyone focused on the present, while innovation is about making sacrifices today in order to have more tomorrow. Even when bonuses and incentives were effective in changing behavior, they often created other problems. Central planning was just not good at replacing what the great eighteenth-century economist Adam Smith called the “invisible hand” of the market. When the plan was formulated in tons of steel sheet, the sheet was made too heavy. When it was formulated in terms of area of steel sheet, the sheet was made too thin. When the plan for chandeliers was made in tons, they were so heavy, they could hardly hang from ceilings. By the 1940s, the leaders of the Soviet Union, even if not their admirers in the West, were well aware of these perverse incentives. The Soviet leaders acted as if they were due to technical problems, which could be fixed. For example, they moved away from paying bonuses based on output targets to allowing firms to set aside portions of profits to pay bonuses. But a “profit motive” was no more encouraging to innovation than one based on output targets. The system of prices used to calculate profits was almost completely unconnected to the value of new innovations or technology. Unlike in a market economy, prices in the Soviet Union were set by the government, and thus bore little relation to value. To more specifically create incentives for innovation, the Soviet Union introduced explicit innovation bonuses in 1946. As early as 1918, the principle had been recognized that an innovator should receive monetary rewards for his innovation, but the rewards set were small and unrelated to the value of the new technology. This changed only in 1956, when it was stipulated that the bonus should be proportional to the productivity of the innovation. However, since productivity was calculated in terms of economic benefits measured using the existing system of prices, this was again not much of an incentive to innovate. One could fill many pages with examples of the perverse incentives these schemes generated. For example, because the size of the innovation bonus fund was limited by the wage bill of a firm, this immediately reduced the incentive to produce or adopt any innovation that might have economized on labor.

We have been thinking and doing a post jobs-system economy in Detroit for more than two decades. In fall 2011, several hundred people from Detroit and around the nation came together to share the lessons we have derived from our struggles to distinguish “work” from “jobs.” I noted that people moved from the farm to the city to take “jobs.” They went from making clothes and growing food to buying clothes and buying food. Humans changed from producers to consumers, and their models and ideals of work became factory oriented. Olga Bonfiglio, a professor at Kalamazoo College, wrote a thoughtful response to my presentation and the many others comprising our Reimagining Work conference. “Basically, work is about one’s calling in life and contributions to the community while jobs are more about the specific tasks people perform for an organization,” she remarked. “ ‘Jobs’ have a dehumanizing effect as people fill interchangeable slots in a big machine. In today’s global economy workers can be easily replaced with those willing to work for lower wages. So, transformation to any new system of ‘work’ must begin with one’s own personal discernment about identity and purpose in this life.” We know we have not been alone in Detroit. All over the planet more and more people are thinking beyond making a living to making a life—a life that respects Earth and one another. Just as we need to reinvent democracy, now is the time for us to reimagine work and reimagine life. The new paradigm we must establish is about creating systems that bring out the best in each of us, instead of trying to harness the greed and selfishness of which we are capable. It is about a new balance of individual, family, community, work, and play that makes us better humans.

Sometimes Partridge imagines that this isn't real, that, instead, it's just some elaborate reenactment of destruction, not the actual destruction itself. He remembers once being in a museum on a class trip. There were miniature displays with live actors in various wings, talking about what things were like before the Return of Civility. Each display was dedicated to a theme: before the impressive prison system was built, before difficult children were properly medicated, when feminism didn't encourage femininity, when the media was hostile to government instead of working toward a greater good, before people with dangerous ideas were properly identified, back when government had to ask permission to protect its good citizens from the evils of the world and from the evils among us, before the gates had gone up around neighborhoods with buzzer systems and friendly men at gatehouses who knew everyone by name. In the heat of the day, there were battle reenactments on the museum's wide lawn that showed the uprisings waged in certain cities against the Return of Civility and its legislation. With the military behind the government, the uprisings - usually political demonstrations that became violent - were easily tamped down. The government's domestic militia, the Righteous Red Wave, came to save the day. The recorded sounds were deafening, Uzis and attack sirens pouring from speakers. The kids in his class bought bullhorns, very realistic hand grenades, and Righteous Red Wave iron-on emblems in the gift shop. He wanted a sticker that read THE RETURN OF CIVILITY - THE BEST KIND OF FREEDOM written over a rippling American flag, with the words REMAIN VIGILANT written beneath it. But his mother hadn't given him money for the gift shop, no wonder. Of coarse, he knew now that the museum was propaganda.

As a country, as a people, have we changed? On the surface we might appear to have done so, but underneath I think we are still the same. Our change is measurable, but not significant. We remain bent on destroying ourselves. We still kill each other with alarming frequency and for foolish reasons, and we begin the killing at a younger age. We have much to celebrate, but we live in fear and doubt. We are pessimistic about our own lives and the lives of our children. We trust almost no one. “It is the same everywhere. We are a people under siege, walled away from each other and the world, trying to find a safe path through the debris of hate and rage that collects around us. We drive our cars as if they were weapons. We use our children and our friends as if their love and trust were expendable and meaningless. We think of ourselves first and others second. We lie and cheat and steal in little ways, thinking it unimportant, justifying it by telling ourselves that others do it, so it doesn’t matter if we do it, too. We have no patience with the mistakes of others. We have no empathy for their despair. We have no compassion for their misery. Those who roam the streets are not our concern; they are examples of failure and an embarrassment to us. It is best to ignore them. If they are homeless, it is their own fault. They give us nothing but trouble. If they die, at least they will provide us with more space to breathe.” His smile was bitter. “Our war continues, the war we fight with one another, the war we wage against ourselves. It has its champions, good and bad, and sometimes one or the other has the stronger hand. Our place in this war is often defined for us. It is defined for many because they are powerless to choose. They are homeless or destitute. They are a minority of sex or race or religion. They are poor or disenfranchised. They are abused or disabled, physically or mentally, and they have forgotten or never learned how to stand up for themselves.

proper legal structure. The best structure is that of the Mondragon companies, which do not allow workers to own a tradable share of equity. Instead, in addition to their wages they each have an internal capital account the value of which depends on the business’s performance and on the number of hours the member works. A new member has to pay a large entrance fee, most of which is credited to his internal account. He receives interest at the end of every fiscal year, but he cannot withdraw the annually accumulating principal from his account until retirement. Almost all profits are divided between these individual accounts and a collective account that helps ensure the company’s survival. No buying or selling of shares takes place in this scheme, so it’s difficult for the firm to lose its worker-controlled status. Not until 1982, however, did the internal-capital-accounts legal structure exist in the United States (and then only in Massachusetts); prior to that, worker cooperatives had to make convoluted use of other categories, which sometimes made them vulnerable to degeneration.113 In any case, the survival rates of contemporary cooperatives put the lie to traditional theories of cooperatives’ unsustainability, for they appear to have higher rates of survival than conventional firms. During the 1970s and early 1980s, the death rate for co-ops in France (due either to dissolution or to conversion into a capitalist firm) was 6.9 percent; the comparable rate for capitalist competitors was 10 percent. A study in 1989 found much higher failure rates for capitalist companies than cooperatives in North America.114 A study conducted by Quebec’s Ministry of Industry and Commerce in 1999 concluded that “Co-op startups are twice as likely to celebrate their 10th birthday as conventionally owned private businesses.”115 A later study by the same organization found that “More than 6 out of 10 cooperatives survive more than five years, as compared to almost 4 businesses out of 10 for the private sector in Québec and in Canada in general. More than 4 out of 10 cooperatives survive more than 10 years, compared to 2 businesses out of 10 for the private sector.”116

If Nixon set out to be the man who redefined the Republican political center in the post–New Deal, post–Fair Deal age, he did not, nor did any other young Republican politician, dare campaign by suggesting a return to the America that had existed before the New Deal. The phrase “creeping socialism” was about as close as they got to attacking the New Deal on its domestic reforms. Rather, the catchphrases were about a need to return to Americanism. It was better to attack Communism and speak of domestic treason than it was to be specific about reversing the economic redistribution of the New Deal. In fact, Nixon’s essential response to all issues was to raise the specter of Communism: “The commies,” Nixon told the Chicago Tribune’s Seymour Korman during his harsh 1950 senatorial campaign against Helen Gahagan Douglas, “don’t like it when I smash into Truman for his attempted cover-up of the Hiss case ... but the more the commies yell, the surer I am that I’m waging an honest American campaign.” He was, he liked to say, the number one target of the Communists in America. In those early campaigns, he was, it seemed, a man who needed an enemy and who seemed almost to feel that he functioned best when the world was against him. Such men, almost surely, eventually do get the enemies they so desperately want. If the leaders of a nation as powerful as the United States needed, above all, personal confidence—Oliver Wendell Holmes once said of the young Franklin Roosevelt that he had a third-rate intellect but a first-rate temperament—Nixon was ill-prepared for his long journey in American politics. Emotional strength and self-confidence were missing from him. Everything with Nixon was personal. When others disagreed with him, it was as if they wanted to strip away his hard-won veneer of success and reduce him to the unhappy boy he had once been. In political terms that had bitter consequences: He would lash out at others in attacks that seemed to go far beyond the acceptable norms of partisanship; if others struck back at him, he saw himself as a victim. Just beneath the surface of this modern young politician was a man who, in Bob Taft’s phrase, seemed “to radiate tension and conflict.” He was filled with the resentments of class one would have expected in a New Deal Democrat.

For the sake of their own self-image they had to force themselves to believe that they sought happiness for their slaves. But the “happiness” of the slaves could never have arisen from an acceptance of slavery. At best, it had to arise as a function of the living space created by paternalistic compromise forced on them. That living space meant the possibility of creation of an autonomous spiritual life – a religion of their own with which they could be “happy” – that is, they could live in reasonable peace with themselves. The masters, seeing their apparent contentment took credit and congratulated themselves for the slaves’ acceptance of slavery, whereas in fact the slaves had only accepted the limited protection that even slavery had to offer, while acknowledging the reality of the power over them. The masters then had to hold the slaves’ religion in contempt, for in truth they feared it. And properly so, for it meant that the slaves had achieved a degree of psychological and cultural autonomy and therefore successfully resisted becoming extensions of their masters’ wills – the one thing they were supposed to become. It made all the difference that the masters’ claims to be bestowing privileges were greeted by the slaves as recognition of their own rights. “Men” wrote Gramsci, “when they feel their strength and are conscious of their responsibility and their value, do not want another man to impose his will on theirs and undertake to control their thoughts and actions.” The everyday instance in which “docile” slaves suddenly rebelled and “kind” masters suddenly behaved like wild bests had their origins, apart from frequent instabilities in the participating responsibilities in this dialectic. Masters and slaves had both “agreed” on the paternalistic basis of their relationship, the one from reasons of self-aggrandizement and the other from lack of an alternative. But they understood very different things by their apparently common assent. And every manifestation of that contradiction threatened the utmost violence… The slaves defended themselves effectively against the worst of their masters’ aggression, but they paid a high price. They fought for their right to think and act as autonomous human beings, but it was a desperate fight in which they could easily slip backward… they had manifested strength…. In Gramsci’s terms, they had had to wage a prolonged, embittered struggle with themselves as well as with their oppressors to “feel their strength” and to become “conscious of their responsibility and their value.” It was not that the slaves did not act like men. Rather, it was that they could not grasp their collective strength as a people and act like political men. The black struggle on that front, which has not been won, has paralleled that of every other oppressed people. It is the most difficult because it is the final stage a people must wage to forge themselves into a nation.

My conclusion is that technological capitalism is by far the best system for giving entrepreneurs and workers their “fair share.” This fair share, whether measured in terms of profits or wages, is precisely what people are entitled to as a result of the value they create for their fellow citizens. While short-term inequality frequently results from the dynamic energy of a capitalist economy, that energy also produces mass affluence that ultimately raises life expectancy and living standards for everyone.

The most important trade union work is typically quite dull. The best trade union leaders are also, by extension, interested in the boring stuff – the length of the toilet breaks, the rules governing agency workers, the quantity of the paid breaks a worker is entitled to, and so on and so forth. These are the things that matter when you work in a job at the bottom end of the labour market, not the rigid dogmas and slogans summoning a radiant utopian future, nor a new set of superiors booming at you in impenetrable jargon.

Theoretically, then, the motor of effective leadership consists in matching assistants' talents to tasks and in consistently expressing appreciation for their best efforts, thus encouraging them to be entrepreneurs contributing their talents to a shared enterprise. The major advantage of having a bevy of entrepreneurs working together is that each of them becomes committed to the success of the enterprise, and so not only applies all of his or her skills to the desired results, but also seeks to improve those skills by continuously learning on the job. Entrepreneurs will always outdo wage workers because entrepreneurs have their intelligence — their skill, their ability, their talent — engaged in the enterprise, while wage workers are merely punching the clock.

Wage insurance works best when all workers are covered under the same plan and the coverage starts at the beginning of their working lives. The only entity that can mandate this kind of universal program is the federal government and it has.

On the whole, I found great sympathy for the plight of the undocumented among people from every walk of life and irrespective of whether they lived in neighborhoods where illegals resided or in other communities. District managers of community boards were basically of one mind, best expressed by a Hispanic manager in the Bronx: “I have no problem with them, because they’re willing to work. Shame on employers for not paying them a decent wage. They’re not working for themselves; they’re working for their children. This country’s been founded on illegal activity. End of story.

Soccer is Italy’s favorite sport, and is played and watched all over the country. Each Sunday the great stadiums of Milan, Turin, Naples, Rome, and Bologna are filled with thousands of fans. Italian club soccer teams are among the best in the world, and regularly win international competitions. The national Italian team won soccer’s World Cup in 1982. Wages for successful players are high, and this helps to attract soccer stars from many other countries. Cycling also is very popular, as a sport to both do and watch. The Grand Tour of Italy takes place each year, following a long, grueling course over mountainous country. Many Italians forsake their favorite cafes to watch this bicycle race on television. Other popular pastimes include bowls, a game played on a sanded rink, and card games, commonly seen in cafes and bars across the nation. During August, many businesses close and workers go on vacation to the coast or mountains. The big cities are mostly deserted, except for tourists.

Developing your skills is like waging a negotiation. If the opposition says yes right away, it might mean you’ve aimed too low.

Nowadays it often takes two parents working full-time to secure the same standard of living one wage earner could provide thirty or forty years ago. Deepening social stresses and the growing sense of economic insecurity even in the midst of relative wealth have all combined to create a milieu in which calm, connected parenting is increasingly difficult. Precisely when parents and other adults need to form stronger attachment bonds with their children than ever before, they have less time and energy to do so. Robert Bly notes that “in 1935 the average working man had forty hours a week free, including Saturday. By 1990, it was down to seventeen hours. The twenty-three lost hours of free time a week since 1935 are the very hours in which the father could be a nurturing father, and find some center in himself, and the very hours in which the mother could feel she actually has a husband.” These patterns characterize not only the early years of parenting but entire childhoods. Although many fathers today are more conscientious in taking a share of parenting responsibility, the stresses of modern life and the chronic lack of time subvert their best intentions. It is for economic reasons that parenting does not get the respect it should. That we live where we do rather than where our natural supporting cast is — friends, the extended family, our communities of origin — has come about for economic reasons, often beyond the control of individual parents, as, for example, when whole industries are shut down or relocated. It is for economic reasons that we build schools too large for connection to happen and that we have classes too large for children to receive individual attention.

Was i Doomed from the Start? Some pundits have also said my campaign was doomed from the start, either because of my weaknesses as a candidate or because America was caught up in a historic wave of angry, tribal populism sweeping the world. Maybe. But don't forget I wan the popular vote by nearly three million, roughly the same margin by which George W. Bush defeated John Kerry in 2004. It's hard to see how that happens if I'm hopeless out of step with the American people. Still as I've discussed throughout this book, I do think it's fair to say there was a fundamental mismatch between how i approach politics and what a lot of the country wanted to hear in 2016. I've learned that even the best plans and proposals can land on deaf ears when people are disillusioned by a broken political system and disgusted with politicians. When people are angry and looking for someone to blame, they don't want to hear your ten-point plan to create jobs and raise wages. They want you to be angry, too.

So often we're told that women's stories are unimportant. After all, what does it matter what happens in the main room, in the kitchen, or in the bedroom? Who cares about relationships between mother, daughter, and sister? A baby's illness, the sorrows and pains of childbirth, keeping the family together during war, poverty, or even in the best of days are considered small and insignificant compared with the stories of men, who fight against nature to grow their crops, who wage battles to secure their homelands, who struggle to look inward in search of the perfect man. We're told that men are strong and brave, but I think women know how to endure, accept defeat, and bear physical and mental agony much better than men.

Before they became junkies, these young people were sitting in a room alone, cut off from meaning. Most of them could hope at best for a McJob with a shrinking minimum wage—a lifelong burger-flip punctuated by watching TV and scrimping for minor consumer objects. “My job was basically to say—why don’t you stop taking drugs?” Bruce says. “And one guy explained to me very beautifully. He said, ‘Well, think about that for a minute. What would I do if I stopped taking drugs? Maybe I could get myself a job as a janitor or something like that.’ ” Compare that, he said, to “what I’m doing right now, which is really exciting. Because I’ve got friends down here and we do exciting things like rob stores and hang around with hookers.” Suddenly you are part of a world where, together with other addicts, you are embarked on a crusade—a constant frenetic crusade to steal enough to buy the drugs, dodge the police, keep out of jail, and stay alive. If your problem is being chronically starved of social bonds, then part of the solution is to bond with the heroin itself and the relief it gives you. But a bigger part is to bond with the subculture that comes with taking heroin—the tribe of fellow users all embarked on the same mission and facing the same threats and risking death every day with you. It gives you an identity. It gives you a life of highs and lows, instead of relentless monotony. The world stops being indifferent to you, and starts being hostile—which is at least proof that you exist, that you aren’t dead already.

The best-equipped infantry divisions, numbering 17,700 men, were provided with between 500 and 600 trucks, 390 cars and a similar number of motorcycles. But for the bulk of its transport the German army relied on horses.39 As compared to a wartime complement of 120,000 trucks, mainly drafted from private business, Fromm allowed for 630,700 horses, one animal for every four men in the active field army.

The wise men understood that this natural world is only an image and a copy of paradise. The existence of this world is simply a guarantee that there exists a world that is perfect. God created the world so that, through its visible objects, men could understand his spiritual teachings and the marvels of his wisdom. That’s what I mean by action.” “Should I understand the Emerald Tablet?” the boy asked. “Perhaps, if you were in a laboratory of alchemy, this would be the right time to study the best way to understand the Emerald Tablet. But you are in the desert. So immerse yourself in it. The desert will give you an understanding of the world; in fact, anything on the face of the earth will do that. You don’t even have to understand the desert: all you have to do is contemplate a simple grain of sand, and you will see in it all the marvels of creation.” “How do I immerse myself in the desert?” “Listen to your heart. It knows all things, because it came from the Soul of the World, and it will one day return there.” * * * They crossed the desert for another two days in silence. The alchemist had become much more cautious, because they were approaching the area where the most violent battles were being waged. As they moved along, the boy tried to listen to his heart. It was not easy to do; in earlier times, his heart had always been ready to tell its story, but lately that wasn’t true. There had been times when his heart spent hours telling of its sadness, and at other times it became so emotional over the desert sunrise that the boy had to hide his tears. His heart beat fastest when it spoke to the boy of treasure, and more slowly when the boy stared entranced at the endless horizons of the desert. But his heart was never quiet, even when the boy and the alchemist had fallen into silence. “Why do we have to listen to our hearts?” the boy asked, when they had made camp that day. “Because, wherever your heart is, that is where you’ll find your treasure.” “But my heart is agitated,” the boy said. “It has its dreams, it gets emotional, and it’s become passionate over a woman of the desert. It asks things of me, and it keeps me from sleeping many nights, when I’m thinking about her.” “Well, that’s good. Your heart is alive. Keep listening to what it has to say.

One way to give labor more power is to make it easier to organize workers by passing labor law reform bills—the perennial campaign promises of Democratic candidates that go perennially unfulfilled. Another is to direct large-scale government investments into key national sectors—clean energy, manufacturing, education, and caregiving—to create jobs, stimulate innovation, and raise the pay and status of workers. And a third is to form new institutions for worker power that are better suited to a postindustrial economy, as Michael Lind argues in The New Class War: labor representation on corporate boards, collective bargaining by sector rather than company, and wage boards that set minimum terms for low-wage industries like fast food.

Bruce realizes that in all his months and years interviewing addicts about their lives, they had been telling him the answer all along. “People explained over and over before I got it,” Bruce tells me. Before they became junkies, these young people were sitting in a room alone, cut off from meaning. Most of them could hope at best for a McJob with a shrinking minimum wage—a lifelong burger-flip punctuated by watching TV and scrimping for minor consumer objects. “My job was basically to say—why don’t you stop taking drugs?” Bruce says. “And one guy explained to me very beautifully. He said, ‘Well, think about that for a minute. What would I do if I stopped taking drugs? Maybe I could get myself a job as a janitor or something like that.’ ” Compare that, he said, to “what I’m doing right now, which is really exciting. Because I’ve got friends down here and we do exciting things like rob stores and hang around with hookers.” Suddenly you are part of a world where, together with other addicts, you are embarked on a crusade—a constant frenetic crusade to steal enough to buy the drugs, dodge the police, keep out of jail, and stay alive. If your problem is being chronically starved of social bonds, then part of the solution is to bond with the heroin itself and the relief it gives you. But a bigger part is to bond with the subculture that comes with taking heroin—the tribe of fellow users all embarked on the same mission and facing the same threats and risking death every day with you. It gives you an identity. It gives you a life of highs and lows, instead of relentless monotony. The world stops being indifferent to you, and starts being hostile—which is at least proof that you exist, that you aren’t dead already. The heroin helps users deal with the pain of being unable to form normal bonds with other humans. The heroin subculture gives them bonds with other human beings.

To be fair, later, when I read through the scientific literature, I realized this is not a failing of DuPont’s. It seems to be standard for scientists in this field, even the very best. They overwhelmingly focus on biochemistry and the brain. The questions Bruce and Gabor look at—how people use drugs out here on the streets—are ignored. Nobody, I kept being told, wants to fund studies into that. Why would this be? Professor Carl Hart at Columbia University is one of the leading experts in the world on how drugs affect the brain. He tells me that when you explain these facts to the scientists who have built their careers on the simplistic old ideas about drugs, they effectively say to you: “Look, man—this is my position. Leave me alone.” This is what they know. This is what they have built their careers on. If you offer ideas that threaten to eclipse theirs—they just ignore you. I ask Professor Hart: Can our central idea about drugs really be as hollow as that? “Can it be as hollow? I think you have discovered—it is as hollow as that . . . Look at the evidence. It’s hollow . . . It’s smoke and mirrors.” But why, then, do these ideas persist? Why haven’t the scientists with the better and more accurate ideas eclipsed these old theories? Hart tells me bluntly: Almost all the funding for research into illegal drugs is provided by governments waging the drug war—and they only commission research that reinforces the ideas we already have about drugs. All these different theories, with their radical implications—why would governments want to fund those?

The kings, who are the most set on destroying the feudal baronies, are also the best friends of the merchants, the bankers and the master manufacturers. A shipowner is not the chieftain of a gang of sailors whom he abstracts from Power's clutch, but rather an employer of labour who on the contrary, makes them available to power when the time comes for it to require them; In this way, it is explained the favour shown by Francis I, to take one instance towards, Ango. A banker is not after political power - he is after wealth. His function is to build a sort of store-house on which, when the when the time is ripe, Power will draw to transmute this wealth into strength. A mercantile aristocracy, then, so far from abstracting anything from the state's resources, makes potential additions to them which will, when circumstances so require, be realized. This is the only aspect under which, for many years, Power saw the money power. But in the end the overthrow of every other social domination of whatever kind left financial domination master of the field. At that stage it was seemed to be the formative source of fresh cells. That showed itself clearly enough in the case of the industrial employers. Not only was the employer the law in his factory, but quite often he would put up nearby a township for his workers in which he had the position of prince. A point was reached at some of the states of the USA, at which the manufacturer, owning as he did the land on which the factory had been built, allowed on it no other police than his own. In its jealousy of any and every command, however small, which was not its own, Power could not tolerate such independence. Moreover, as in every other battle which it had fought with aristocratic formations, it soon found itself appealed to by the underlings. Then it made its way not only into the employer's township but into his workshop as well; there it introduced its own law, its own police and its own factory regulations. If its earlier aggressions against closed aristocratic formations were not our old friends, we might be tempted to see in this one nothing more than a result of the popular character of the modern state, and of socialist ideas. These factors played, no doubt, their part, but no more was needed, than that Power should be itself - a thing naturally tending to shut out the intervention of all other authorities. The financial cell is less visible to the eye than the industrial cell. But its hold on money, and above all by its disposal of vast amounts of private savings, finance has been able to build up a vast structure and impose on the ever growing number of its subjects and authority which is ever plainer on the planer to the view on the empires of finance, also, power made war. The signal for battle was not given by a socialist state, the natural enemy of the barons of capital. It came from Theodore Roosevelt, himself a man of Power, and therefore the enemy of all private authorities. In this way, a new alliance was sealed - an alliance no less natural than that of the Power of early days with the prisoners of the clan-cells, than that of the monarchy with the subjects of the feudal barons - that of the modern state with the men exploited by capitalist industry, with the men dominated by the financial trusts. The state has often waged this particular war half-heartedly, thereby making the extent to which it has turned its back on itself and has renounced its role of Power. And renunciation was in this case favoured by the internal weakness of modern Power; the precariousness of its tenure encouraged its phantom tenants to betray it in favor of the financial aristocracies. But Power has natural charms for those who desire it for its use. It was a certain that anti-capitalists would come to occupy the public offices of the bourgeois state, as it was certain that anti-feudalists would come to occupy those of the monarchial state.

Buying more and more of the best land, sometimes owning multiple estates spread across several states, extended plantation families - fathers who provided sons and sons-in-law with a start - created slaveholding conglomerates that controlled hundreds and sometimes thousands of slaves. The grandees' vast wealth allowed them to introduce new hybrid cotton seeds and strains of cane, new technologies, and new forms of organization that elevated productivity and increased profitability. In some places, the higher levels of capitalization and technical mastery of the grandees reduced white yeomen to landlessness and forced smallholders to move on or else enter the wage-earning class as managers or overseers. As a result, the richest plantation areas became increasingly black, with ever-larger estates managed from afar as the planters retreated to some local country seat, one of the region's ports, or occasionally some northern metropolis. Claiming the benefits of their new standing, the grandees - characterized in various places as 'nabobs,' 'a feudal aristocracy,' or simply 'The Royal Family' - established their bona fides as a ruling class. They built great houses strategically located along broad rivers or high bluffs. They named their estates in the aristocratic manner - the Briars, Fairmont, Richmond - and made them markers on the landscape. Planters married among themselves, educated their sons in northern universities, and sent their wives and daughters on European tours, collecting the bric-a-brac of the continent to grace their mansions. Reaching out to their neighbors, they burnished their reputations for hospitality. The annual Christmas ball or the great July Fourth barbecue were private events with a public purpose. They confirmed the distance between the planters and their neighbors and allowed leadership to fall lightly and naturally on their shoulders, as governors, legislators, judges, and occasionally congressmen, senators, and presidents.

Since then I have come to see that the best programmer doesn’t add ten times the value. She adds more like a hundred times. Bill Gates, whom I worked with while on the Microsoft board, purportedly went further. He is often quoted as saying: “A great lathe operator commands several times the wages of an average lathe operator, but a great writer of software code is worth ten thousand times the price of an average software writer.” In the software industry, this is a known principle (although still much debated).

With a fixed amount of money for salaries and a project I needed to complete, I had a choice. I could hire ten to twenty-five average engineers or I could hire one “rock-star” and pay significantly more than what I’d pay the others, if necessary. Since then I have come to see that the best programmer doesn’t add ten times the value. She adds more like a hundred times. Bill Gates, whom I worked with while on the Microsoft board, purportedly went further. He is often quoted as saying: “A great lathe operator commands several times the wages of an average lathe operator, but a great writer of software code is worth ten thousand times the price of an average software writer.” In the software industry, this is a known principle (although still much debated).

Let me kiss you Irma! There in the middle, in the space between the light and dark, Let me love you in the corners bright, Where your heart beat is the mark, To guide me through the mist of time with all my might, Because my love it is you that spreads like brightness in my world, Where your memories cast everlasting light, On the darkest and desolate corners of my world, And then fills me with the spirit to fight, All my demons and my fears, Your simple look offers me endless joy, As my existence the drapery of your brightness wears, And I begin to foil life’s every ploy, To oust me from my dominion, that is mine, But little does it know one can never steal the scent from the rose, And your memories that enrich me, become my goldmine, Granting me courage that before the brightest flash of life, I may put up my best pose, So come let me bear you in my arms, Let me kiss you like the night kisses everything beyond those shadows, And as my heart with these beautiful feelings warms, Let me offer smiles to the life’s marooned widows, Who have moaned enough and grieved a lot, Let me kiss you and then wage the war, Between the right and the evil in the reality’s merciless plot, It may happen that then stars that seem too far, Would tumble from the skies, To bury the evil in the star dust, But let us tread with caution for haste is only good when catching flies, For lovers always do what they must, It is the destiny of love and maybe the price of the kiss, That we all pay for with our heart beats, So let me hold you in my arms and feel my real bliss, Before my fate confronts the destiny and my courage both of them meets, In the open playground of life and chance, Where the truthful and the valiant always wins, Because it is a well coordinated dance, Where one always has to win though it is a competition between the twins, So kiss me and wish for my victory, Because through me you shall win too, As we are cast in the life’s endless trajectory, Where there shall always be one constant Irma, that, I love you, So, let the stars bear witness to valour of love, And as you kiss me, let the stars tumble from the skies, Then let no one seek the Heavens above, Because for our love, our passions and joys, here is where a lover dies, And this is where Christ died, This is where crusades were waged, This is where goodness was promoted and this is where Judas lied, And this is where lovers are caged, So let our battles of love be fought here, For a kiss, for a warm embrace, for a sweet memory’s sake, Then as I see you and your beauty everywhere, Let me love you forever for love’s and my own sake, Tonight when the sky shall be lit with many a twinkling star, I shall wait under the open sky and the moonlight, And as my eyes behold their darling most star, We shall then be the shadows in the darkness secretly kissing our heart beats in the cover of the night. To cast particles of darkness and cover the moonlight, And make it a part of our own shadows, Then we shall create a romantic night, As we freely fleet across the night’s endless love meadows.

When the club’s face looks to the right of the direction in which the head is traveling, the ball spins around an equator tilted from left to right and thus curves to the right during flight. I’ll do you a favor and not tell you about every stroke. Or any stroke at all. Though I got off some very nice drives. True, they didn’t land on the correct fairway, but that was due to wind. And I will stand mute on the subject of technique except to say I learned that many chip shots are best played with a sharp kick from the toe of a golf shoe. And if you cut a hole in your pants pocket you can drop a ball down your trouser leg and “discover” that your shot landed remarkably close to the green. And putting, for a person of my socioeconomic background, is best done by envisioning the cup as being behind a little windmill or inside the mouth of a cement whale. I also found out that all the important lessons of life are contained in the three rules for achieving a perfect golf swing: 1. Keep your head down. 2. Follow through. 3. Be born with money. There’s a fine camaraderie on a golf course—lumbering around with your fellow Republicans, encompassed by a massive waste of space and cash, bearing witness to prolific use of lawn chemicals, and countenancing an exploitative wage scale for the maintenance employees. Golf is the

Servitude is the best way for the unfortunate to rise in their station and procure good wages for themselves and their families.” Merritt chucked the sandwich cloth at the dirt. “You talk like a politician.” “You seem to enjoy pointing out my idiosyncrasies.

For a split second, Az thought Madi might tell him to move so he could slide in behind him, but after a moment's hesitation, he stepped into the oval-shaped tub and sat, moving until he was flush against Az, leaning back tentatively, shoulders up around his ears. Az chuckled. “At ease, motek. I simply want your company. I’m not waiting here with a weapon under the bubbles.” Madi relaxed visibly, resting his head against Az’s shoulder. “That’s better.” Az let his hands roam along Madi’s chest and torso. It seemed the best way to appreciate Madi’s form: slick, soapy fingers playing at his nipples, slipping along the ridges of his abdomen, threading through the hair just beneath his navel, stopping just short of his cock before slowly traveling upward again. Madi gave a sigh that sounded almost content. Az nuzzled behind his ear and along the curve of his throat, enjoying the salty tang of Madi’s skin on his lips. The longer Az caressed him, the more tranquil Madi seemed to grow, his chest rising and falling beneath Az’s hands. “Why didn’t you let me answer the question?” he finally asked. “What?” Madi asked, voice husky. “Earlier. Why didn’t you let me answer the question the therapist asked? What I admired about you? Did you think I’d have nothing to say?” Madi hesitated. “I don’t know. Maybe. Maybe I don’t want to know. Maybe once it’s out there, there’s no taking it back.” Az threaded wet fingers through Madi’s hair, murmuring, “And if I don’t want to take it back?” Madi took a deep breath, shaking his head. “What is there for men like us? Just this. Fighting. Fucking. Killing. Mistrust. Misunderstandings.” “Is that all this is to you?” Az asked, knowing in his heart that wasn’t how Madi truly saw them, even if it would make things easier for the both of them if he did. Madi was quiet, but his hand caught Az’s wrist, sliding to tangle their fingers together. This gesture spoke the words it seemed Madi could not, causing a warmth to spread through Az that rivaled the bath water. Az spoke before he could stop himself. “The first thing I admired about you was your beauty. You were a sight for sore eyes that night in the bar, and I was shocked you wanted me.” This time, it was Madi who turned his head, nosing under Az’s chin in a barely-there touch. “When I realized why you were there after a bit of shameless snooping, I dismantled your weapon, not because you were the competition, but because I realized after the night we spent together, the only way I’d ever see you again was if I did something to make you angry enough to want to get even.” Madi didn’t answer but squeezed Az’s hand. Az could feel the uptick in his breaths, which told him Madi was listening. “I admire your skill with a weapon, motek, your precision. The way you kill is art. Truly. But you fucked like you killed…from a safe distance, where nobody can harm you. I needed you closer to me. At the core of every stupid decision I’ve made, every backwards plan, it was always just that. I wanted you—the real you—as close as I could get you.” “Why?” Madi asked, voice raw. “Because I knew, even then I think, that I could love you, but I wasn’t sure I could ever break down your walls enough to get you to love me.” “Yet here I am.” Az raised their intertwined fingers to kiss Madi’s palm. “Yes, here you are.

For a split second, Az thought Madi might tell him to move so he could slide in behind him, but after a moment's hesitation, he stepped into the oval-shaped tub and sat, moving until he was flush against Az, leaning back tentatively, shoulders up around his ears. Az chuckled. “At ease, motek. I simply want your company. I’m not waiting here with a weapon under the bubbles.” Madi relaxed visibly, resting his head against Az’s shoulder. “That’s better.” Az let his hands roam along Madi’s chest and torso. It seemed the best way to appreciate Madi’s form: slick, soapy fingers playing at his nipples, slipping along the ridges of his abdomen, threading through the hair just beneath his navel, stopping just short of his cock before slowly traveling upward again. Madi gave a sigh that sounded almost content. Az nuzzled behind his ear and along the curve of his throat, enjoying the salty tang of Madi’s skin on his lips. The longer Az caressed him, the more tranquil Madi seemed to grow, his chest rising and falling beneath Az’s hands. “Why didn’t you let me answer the question?” he finally asked. “What?” Madi asked, voice husky. “Earlier. Why didn’t you let me answer the question the therapist asked? What I admired about you? Did you think I’d have nothing to say?” Madi hesitated. “I don’t know. Maybe. Maybe I don’t want to know. Maybe once it’s out there, there’s no taking it back.” Az threaded wet fingers through Madi’s hair, murmuring, “And if I don’t want to take it back?” Madi took a deep breath, shaking his head. “What is there for men like us? Just this. Fighting. Fucking. Killing. Mistrust. Misunderstandings.” “Is that all this is to you?” Az asked, knowing in his heart that wasn’t how Madi truly saw them, even if it would make things easier for the both of them if he did. Madi was quiet, but his hand caught Az’s wrist, sliding to tangle their fingers together. This gesture spoke the words it seemed Madi could not, causing a warmth to spread through Az that rivaled the bath water. Az spoke before he could stop himself. “The first thing I admired about you was your beauty. You were a sight for sore eyes that night in the bar, and I was shocked you wanted me.” This time, it was Madi who turned his head, nosing under Az’s chin in a barely-there touch. “When I realized why you were there after a bit of shameless snooping, I dismantled your weapon, not because you were the competition, but because I realized after the night we spent together, the only way I’d ever see you again was if I did something to make you angry enough to want to get even.” Madi didn’t answer but squeezed Az’s hand. Az could feel the uptick in his breaths, which told him Madi was listening. “I admire your skill with a weapon, motek, your precision. The way you kill is art. Truly. But you fucked like you killed…from a safe distance, where nobody can harm you. I needed you closer to me. At the core of every stupid decision I’ve made, every backwards plan, it was always just that. I wanted you—the real you—as close as I could get you.” “Why?” Madi asked, voice raw. “Because I knew, even then I think, that I could love you, but I wasn’t sure I could ever break down your walls enough to get you to love me.” “Yet here I am.” Az raised their intertwined fingers to kiss Madi’s palm. “Yes, here you are.