Wealth Accumulation Quotes

When money realizes that it is in good hands, it wants to stay and multiply in those hands.

When you work on something that only has the capacity to make you 5 dollars, it does not matter how much harder you work – the most you will make is 5 dollars.

The money you make is a symbol of the value you create.

Even the smallest shift in perspective can bring about the greatest healing.

Babcock fidgeted with one of his cufflinks while staring down the remaining brokers in his office. He then delivered something akin to a pep talk in a severe tone. "... The world depends on our services. Services that must not be impeded. We don't break our backs producing things that have no real value—food, shelter, clothes ... art. No! We're titans of finance. We move intangible things and ideas around the world on digital platforms. No one else in the world can accumulate as much wealth as we do by simply moving around one and zeros on computers.

The foundation stone of wealth accumulation is defense, and this defense should be anchored by budgeting and planning.

Earthly goods are given to be used, not to be collected. In the wilderness God gave Israel the manna every day, and they had no need to worry about food and drink. Indeed, if they kept any of the manna over until the next day, it went bad. In the same way, the disciple must receive his portion from God every day. If he stores it up as a permanent possession, he spoils not only the gift, but himself as well, for he sets his heart on accumulated wealth, and makes it a barrier between himself and God. Where our treasure is, there is our trust, our security, our consolation and our God. Hoarding is idolatry.

I cannot imagine how I will cope when I discover that my life is behind me, has already happened, and I have nothing to show for it. No treasure house of collection, no wealth of experience, no accumulated wisdom to pass on. What are we, if not an accumulation of our memories?

Ill fares the land, to hastening ills a prey/Where wealth accumulates and men decay

It’s easier to accumulate wealth if you don’t live in a high-status neighborhood.

Trying to accumulate wealth by the sweat of your brow and hard labor is one way to become the richest man in the graveyard. You do not have to strive or slave hard.

Charity is no substitute for justice. If we never challenge a social order that allows some to accumulate wealth--even if they decide to help the less fortunate--while others are short-changed, then even acts of kindness end up supporting unjust arrangements. We must never ignore the injustices that make charity necessary, or the inequalities that make it possible.

Addiction" might be the best word to explain the lostness that so deeply permeates society. Our addiction make us cling to what the world proclaims as the keys to self-fulfillment: accumulation of wealth and power; attainment of status and admiration; lavish consumption of food and drink, and sexual gratification without distinguishing between lust and love. These addictions create expectations that cannot but fail to satisfy our deepest needs. As long as we live within the world's delusions, our addictions condemn us to futile quests in "the distant country," leaving us to face an endless series of disillusionments while our sense of self remains unfulfilled. In these days of increasing addictions, we have wandered far away from our Father's home. The addicted life can aptly be designated a life lived in "a distant country." It is from there that our cry for deliverance rises up.

Becoming wealthy is about accumulating wealth.

Jewish families encourage pursuit of wealth accumulation, high-income careers, and investing.

It is time for us to fight, and we do so not because we seek the glory of men, but because the other options are worse. We follow the Codes not because they bring gain, but because we loathe the people we would otherwise become. We stand here on this battlefield alone because of who we are. Death is the end of all men! What is the measure of him once he is gone? The wealth he accumulated and left for his heirs to squabble over? The glory he obtained,only to be passed on to those who slew him? The lofty positions he held through happenstance? No. We fight here because we understand. The end is the same. It is the path that separates men. When we taste that end, we will do so with our heads held high, eyes to the sun. I am not ashamed of what I have become. Other men may debase themselves to destroy me. Let them have their glory. For I will retain mine!

Peace is a fruit of the Spirit, not the byproduct of accumulated wealth.

The only way to be wealthy is to not spend the money that you do have. It’s not just the only way to accumulate wealth; it’s the very definition of wealth.

The rich run a global system that allows them to accumulate capital and pay the lowest possible price for labour. The freedom that results applies only to them. The many simply have to work harder, in conditions that grow ever more insecure, to enrich the few. Democratic politics, which purports to enrich the many, is actually in the pocket of those bankers, media barons and other moguls who run and own everything.

Jews believe that people are creators, not consumers. The role of humans is to improve and perfect God's creations through work, creation, and innovation.

The Right thinks that the breakdown of the family is the source of crime and poverty, and this they very insightfully blame on the homosexuals, which would be amusing were it not so tragic. Families and 'family values' are crushed by grinding poverty, which also makes violent crime and drugs attractive alternatives to desperate young men and sends young women into prostitution. Family values are no less corrupted by the corrosive effects of individualism, consumerism, and the accumulation of wealth. Instead of shouting this from the mountain tops, the get-me-to-heaven-and-the-rest-be-damned Christianity the Christian Right preaches is itself a version of selfish spiritual capitalism aimed at netting major and eternal dividends, and it fits hand in glove with American materialism and greed.

Great offense and poor defense translate into under accumulation of wealth.

Most people will never become wealthy in one generation if they are married to people who are wasteful. A couple cannot accumulate wealth if one of its members is a hyperconsumer.

Rich men use most of their money to get richer. Poor men use most of their money to look richer.

it is very difficult for a married couple to accumulate wealth if one is a spendthrift. A household divided in its financial orientation is unlikely to accumulate significant wealth.

I will set aside the point that I see no special heroism in accumulating money, particularly if, in addition, the person is foolish enough to not even try to derive any tangible benefit from the wealth (aside from the pleasure of regularly counting the beans).

Poverty, we have said elsewhere, was the primary cause of wealth. It was poverty that created the first capitalist; because, before accumulating "surplus value," of which we hear so much, men had to be sufficiently destitute to consent to sell their labour, so as not to die of hunger. It was poverty that made capitalists.

That scene in the office stayed with me. Those cigars, the fine clothes. I thought of good steaks, long rides up winding driveways that led to beautiful homes. Ease. Trips to Europe. Fine women. Were they that much more clever than I? The only difference was money, and the desire to accumulate it. I'd do it too! I'd save my pennies. I'd get an idea, I'd spring a loan. I'd hire and fire. I'd keep whiskey in my desk drawer. I'd have a wife with size 40 breasts and an ass that would make the paperboy on the corner come in his pants when he saw it wobble. I'd cheat on her and she'd know it and keep silent in order to live in my house with my wealth. I'd fire men just to see the look of dismay on their faces. I'd fire women who didn't deserve to be fired.

Though I may accumulate a great deal of riches in this world, it is only my wealth of knowledge, talents, and emotional bonds that I keep when I leave.

The test of a progressive policy is not private but public, not just rising income and consumption for individuals, but widening the opportunities and what Amartya Sen calls the 'capabilities' of all through collective action. But that means, it must mean, public non-profit initiative, even if only in redistributing private accumulation. Public decisions aimed at collective social improvement from which all human lives should gain. That is the basis of progressive policy—not maximising economic growth and personal incomes. Nowhere will this be more important than in tackling the greatest problem facing us this century, the environmental crisis. Whatever ideological logo we choose for it, it will mean a major shift away from the free market and towards public action, a bigger shift than the British government has yet envisaged. And, given the acuteness of the economic crisis, probably a fairly rapid shift. Time is not on our side.

If you make a good income each year and spend it all, you are not getting wealthier. You are just living high. Wealth is what you accumulate, not what you spend.

Both wealth and poverty tend to themselves.

Anybody can wish for riches, and most people do, but only a few know that a definite plan, plus a burning desire for wealth, are the only dependable means of accumulating wealth.

It is a sinful abomination for one part of the world's Christians to grow richer year by year while our brothers and sisters ache and suffer for lack of minimal health care, minimal education, and even—in some cases—enough food to escape starvation.

Wealth is not the same as income. If you make a good income each year and spend it all, you are not getting wealthier. You are just living high. Wealth is what you accumulate, not what you spend.

God's people are not to accumulate stuff for tomorrow but to share indiscriminately with the scandalous and holy confidence that God will provide for tomorrow. Then we need not stockpile stuff in barns or a 401(k), especially when there is someone in need.

No society can be simultaneously fair, free, and equal. If it is fair, people who work harder can accumulate more. If it is free, people will give their wealth to their children. But then it cannot be equal, for some people will inherit wealth they did not earn.

Man must have new concepts, new ideals and new values which will uplift him from the barbarian desires to kill for greed - to build empires for power - to seek happiness through material possessions or to accumulate gold under the delusion that he is creating wealth.

The Jews are known for their perseverance and this is what helps them achieve their goals. Perseverance means continuous persistence in a course of action, a purpose, in spite of difficulties, obstacles, or discouragement.

It is now thirteen years since I ceased to accumulate wealth and began to distribute it. I could never have succeeded in either had I stopped with having enough to retire upon, but nothing to retire to.

When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession — as distinguished from the love of money as a means to the enjoyments and realities of life — will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.

If all you succeed in doing in life is getting rich by buying little pieces of paper, it’s a failed life. Life is more than being shrewd in wealth accumulation. —Charlie Munger

I do not intend to defend capitalism or capitalists. They, like everything human, have their defects. I only say their possibilities of usefulness are not ended. Capitalism has borne the monstrous burden of the war and today still has the strength to shoulder the burdens of peace. ... It is not simply and solely an accumulation of wealth, it is an elaboration, a selection, a co-ordination of values which is the work of centuries. ... Many think, and I myself am one of them, that capitalism is scarcely at the beginning of its story.

In a gift economy, wealth is understood as having enough to share, and the practice for dealing with abundance is to give it away. In fact, status is determined not by how much one accumulates, but by how much one gives away. The currency in a gift economy is relationship, which is expressed as gratitude, as interdependence and the ongoing cycles of reciprocity. A gift economy nurtures the community bonds that enhance mutual well-being; the economic unit is “we” rather than “I,” as all flourishing is mutual.

We look back on history, and what do we see? Empires rising and falling; revolutions and counter-revolutions succeeding one another; wealth accumulating and wealth dispersed; one nation dominant and then another. As Shakespeare’s King Lear puts it, “the rise and fall of great ones that ebb and flow with the moon.” In one lifetime I’ve seen my fellow countrymen ruling over a quarter of the world, and the great majority of them convinced – in the words of what is still a favorite song – that God has made them mighty and will make them mightier yet. I’ve heard a crazed Austrian announce the establishment of a German Reich that was to last for a thousand years; an Italian clown report that the calendar will begin again with his assumption of power; a murderous Georgian brigand in the Kremlin acclaimed by the intellectual elite as wiser than Solomon, more enlightened than Ashoka, more humane than Marcus Aurelius. I’ve seen America wealthier than all the rest of the world put together; and with the superiority of weaponry that would have enabled Americans, had they so wished, to outdo an Alexander or a Julius Caesar in the range and scale of conquest. All in one little lifetime – gone with the wind: England now part of an island off the coast of Europe, threatened with further dismemberment; Hitler and Mussolini seen as buffoons; Stalin a sinister name in the regime he helped to found and dominated totally for three decades; Americans haunted by fears of running out of the precious fluid that keeps their motorways roaring and the smog settling, by memories of a disastrous military campaign in Vietnam, and the windmills of Watergate. Can this really be what life is about – this worldwide soap opera going on from century to century, from era to era, as old discarded sets and props litter the earth? Surely not. Was it to provide a location for so repetitive and ribald a production as this that the universe was created and man, or homo sapiens as he likes to call himself – heaven knows why – came into existence? I can’t believe it. If this were all, then the cynics, the hedonists, and the suicides are right: the most we can hope for from life is amusement, gratification of our senses, and death. But it is not all.

To a very great extent human history has been the story of the unequal accumulation of harvested wealth, shifting from one centre of power to another, while always expanding the four great inequalities. This is history. Nowhere, as far as I know, has there ever been a civilization or moment when the wealth of the harvests, created by all, has been equitably distributed. Power has been exerted wherever it can be, and each successful coercion has done its part to add to the general inequality, which has risen in direct proportion to the wealth gathered; for wealth and power are much the same. The possessors of the wealth in effect buy the armed power they need to enforce the growing inequality. And so the cycle continues.

I have become convinced that the more wealth a country accumulates, the more isolated and lonely its people become. The loneliest are usually the children and the elderly. Children learn what they live, and isolation in the ‘village’ is one of the most destructive messages we daily write on the tablets of their hearts.

The accumulation of capital is a good thing. When we look at nature, we see the accumulation of capital everywhere. But accumulated capital usually works in harmony with the productivity of capital. Plots of soil work in harmony with the forest; and each exists in service to the other.

constantly before his eyes now was a river flowing from him; and it was as if he himself and his house and the wealth he had accumulated over many decades were flowing away like the river, while he was too old and too weak to oppose the powerful current.

Scientific theories never dictate human values, but they can often cast new light on ethical issues. From a sexual selection viewpoint, moral philosophy and political theory have mostly been attempts to shift male human sexual competitiveness from physical violence to the peaceful accumulation of wealth and status. The rights to life, liberty, and property are cultural inventions that function, in part, to keep males from killing and stealing from one another while they compete to attract sexual partners.

Although some popular religious texts such as the New Testament, Quran, Bhagavad Gita, Tao Te Ching, or Tibetan Book of the Dead contain interesting insights and stories, it is the Jewish religious texts such as the Old Testament (Hebrew Scriptures) that contain valuable information on acquiring wealth.

Inequality of wealth and incomes is an essential feature of the market economy. It is the implement that makes the consumers supreme in giving them the power to force all those engaged in production to comply with their orders. It forces all those engaged in production to the utmost exertion in the service of the consumers. It makes competition work. He who best serves the consumers profits most and accumulates riches.

If we were to gain God's perspective, even for a moment, and were to look at the way we go through life accumulating and hoarding and displaying our things, we would have the same feelings of horror and pity that any sane person has when he views people in an asylum endlessly beating their heads against the wall.

People must learn that the accumulation of wealth by the successful conduct of business is the corollary of the improvement of their own standard of living and vice versa. They must realize that bigness in business is not an evil, but both the cause and effect of the fact that they themselves enjoy all those amenities whose enjoyment is called the “American way of life.

In order that a select few might live in great opulence, millions of people work hard for an entire lifetime, never free from financial insecurity, and at great cost to the quality of their lives. The complaint is not that the very rich have so much more than everyone else but that their superabundance and endless accumulation comes at the expense of everyone and everything else, including our communities and our environment.

Our mastery over the forces of nature has led to a rapid growth of population, and a vast accumulation of wealth; but these have brought with them such an amount of poverty and crime, and have fostered the growth of so much sordid feeling and so many fierce passions, that it may well be questioned, whether the mental and moral status of our population has not on the average been lowered, and whether the evil has not overbalanced the good.

The hoarders of wealth have destroyed humanity by millions in their quest for greater accumulation.

within the capitalist system all methods for raising the social productiveness of labour are brought about at the cost of the individual labourer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the labourer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labour process in the same proportion as science is incorporated in it as an independent power; they distort the conditions under which he works, subject him during the labour process to a despotism the more hateful for its meanness; they transform his life-time into working-time, and drag his wife and child beneath the wheels of the Juggernaut of capital. But all methods for the production of surplus-value are at the same time methods of accumulation; and every extension of accumulation becomes again a means for the development of those methods. It follows therefore that in proportion as capital accumulates, the lot of the labourer, be his payment high or low, must grow worse. The law, finally, that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock. It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.

So why do we call her crazy for piling her trailer full of more cats than she could take care of but applaud when somebody accumulates more money than they can spend? They're both hoarders.

The American Dream betrayed even those who achieved it, lonely in their overtime careers and their McMansions, narcotized to the ongoing ruination of nature and culture but aching because of it, endlessly consuming and accumulating to quell the insistent voice: “I wasn’t put here on Earth to sell a product.” “I wasn’t put here on Earth to increase market share.” “I wasn’t put here on Earth to make numbers grow.” We protest not only at our exclusion from the American Dream; we protest at its bleakness. If it cannot include everyone on Earth, every ecosystem and bioregion, every people and culture in its richness; if the wealth of one must be the debt of another; if it entails sweatshops and underclasses and fracking and all the rest of the ugliness our system has created, then we want none of it. No one deserves to live in a world built upon the degradation of human beings, forests, waters, and the rest of our living planet. Speaking to our brethren on Wall Street: No one deserves to spend their lives playing with numbers while the world burns.

The idea that the millionaire finds nothing but a sad, empty place at the top of this society; the idea that the rich do not know what to do with their money; the idea that the successful become filled up with futility, and that those born successful are poor and little as well as rich - the idea, in short, of the disconsolateness of the rich - is, in the main, merely a way by which those who are not rich reconcile themselves to the fact. Wealth in America is directly gratifying and directly leads to many further gratifications. To be truly rich is to possess the means of realizing in big ways one's little whims and fantasies and sicknesses....

Wealth is a planned result that requires productive work and dedication. The Tanakh says, “The plans of the diligent lead only to abundance; but all who rush in arrive only at want” (CJB, Proverbs 21:5).

To preserve our relationships, we give of our time, our assets, our attention, our help, and our love. To preserve our wealth, we give generously as we are accumulating, so we do not invoke the Universal law of maximization, which states that when anything reaches its maximum potential, it turns toward its opposite.

Finally, we can congratulate ourselves on the unprecedented accomplishments of modern Sapiens only if we completely ignore the fate of all other animals. Much of the vaunted material wealth that shields us from disease and famine was accumulated at the expense of laboratory monkeys, dairy cows and conveyor-belt chickens. Over the last two centuries tens of billions of them have been subjected to a regime of industrial exploitation whose cruelty has no precedent in the annals of planet Earth. If we accept a mere tenth of what animal-rights activists are claiming, then modern industrial agriculture might well be the greatest crime in history. When evaluating global happiness, it is wrong to count the happiness only of the upper classes, of Europeans or of men. Perhaps it is also wrong to consider only the happiness of humans.

real wealth is not what we can accumulate but what we have to share.

The feeling of accomplishment is more real and satisfying than finishing a good meal or looking at one’s accumulated wealth.”[28]

Experience is not necessarily accumulated over the extent of time lived. In my opinion, it is accumulated over the degree and variety of activities a person has been involved in

Wealth is the accumulated results of productivity.

Your wealth is not defined by your capacity to accumulate, rather by your capacity to give away.

La Lowell wanted nothing; she lived for the day, unfettered, free, fearless; she wasn't afraid of poverty, loneliness, or infirmity. She accepted everything with good grace; for her, life was an entertaining voyage that inevitably led to old age and death. There was no point in accumulating wealth since in the end, she maintained, we all go to the grave in our birthday suit.

If the left hemisphere of the brain goes on dominating you, you will live a successful life—so successful that by the time you are forty you will have ulcers; by the time you are forty-five, you will have had at least one or two heart attacks. By the time you are fifty you will be almost dead—but successfully dead! You may become a great scientist, but you will never become a great being. You may accumulate enough wealth, but you will lose all that is of worth. You may conquer the whole world like an Alexander, but your own inner territory will remain unconquered.

The pie is increasing in size, so everyone gets a bigger slice, but when the rich’s already bigger slice increases in size, the relative amount of wealth accumulates more on the upper end, making the incomes of those in the middle and bottom feel smaller.

Animals fight to defend their bodies. Humans curse to defend their imagination of themselves. This imagined notion of who we are, and how others are supposed to see us, is called aham. Aham constantly seeks validation from the external world. When that is not forthcoming it becomes insecure. Aham makes humans accumulate things; through things we hope people will look upon us as we imagine ourselves. That is why, Janaka, people display their wealth and their knowledge and their power. Aham yearns to be seen.

Investors, monarchies, and parliamentarians devised methods to control the processes of wealth accumulation and the power that came with it, but the ideology behind gold fever mobilized settlers to cross the Atlantic to an unknown fate. Subjugating entire societies and civilizations, enslaving whole countries, and slaughtering people village by village did not seem too high a price to pay, nor did it appear inhumane. The systems of colonization were modern and rational, but its ideological basis was madness.

In a world where the pursuit of material wealth often comes at the expense of our health and happiness, Global Holistic Wealth Day reminds us to seek balance and fulfillment in all areas of our lives.

Saving money is vital to cultivating wealth. You cannot magnetize money if you have a habit of spending all of the money you have. Eventually, money will realize its not safe with you. To magnetize money and accumulate money, you need to be a saver, among other things.

As a physician, who has been deeply privileged to share the most profound moments of people's lives including their final moments, let me tell you a secret. People facing death don't think about what degrees they have earned, what positions they have held, or how much wealth they have accumulated. At the end, what really matters is who you loved and who loved you. That circle of love is everything, and is a great measure of a past life. It is the gift of greatest worth.

It is easy to forget, not that we ever should, that everything in this world is an accident, including the origin of life itself, plus the accumulation of riches. We should show more respect for nature, not less. An accident isn't necessarily ever over. "Scratching The Head

The immense accumulations of fixed capital which, to the great benefit of mankind, were built up during the half century before the war, could never have come about in a Society where wealth was divided equitably.

The Three Considerations You’ll want to consider: In what stage of your investing life are you? The Wealth Accumulation Stage or the Wealth Preservation Stage? Or perhaps a blend of the two? What level of risk do you find acceptable? Is your investment horizon long-term or short-term?

The meaning of man's life, as we have seen, is not measured by what he has, but by what he is. No matter how many possessions we have amassed, how much wealth we have accrued, how respected and secure our position is in society, how numerous the pieces of information we have accumulated, in moments of lucidity we may still abruptly perceive the dreadful futility of it all, the overwhelming emptiness and pointlessness of such a life.

While property continues to be pretty equally divided, and a considerable share of information pervades the community; the tendency of the people's suffrages, will be to elevate merit even from obscurity. As riches increase and accumulate in few hands; as luxury prevails in society; virtue will be in a greater degree considered as only a graceful appendage of wealth, and the tendency of things will be to depart from the republican standard.

Our manic accumulation of wealth,’ Kuru Qan went on. ‘Our headlong progress, as if motion was purpose and purpose inherently virtuous. Our lack of compassion, which we called being realistic. The extremity of our judgements, our self-righteousness—all a flight from death, Brys. All a vast denial smothered in semantics and euphemisms. Bravery and sacrifice, pathos and failure, as if life is a contest to be won or lost. As if death is the arbiter of meaning, the moment of final judgement, and above all else judgement is a thing to be delivered, not delivered unto.

Living in Paris is "priceless," but it will cost you. It ain't cheap, yet it is one of the greatest bargains on earth. In our day and age, there are only two ways to get free of money worries: either accumulate wealth, lots of it, or move to Paris.

The consequences of this amassing of fortunes were first felt in the catastrophe experienced by small farmers in Europe and England. The peasants became impoverished, dependent workers crowded into city slums. For the first time in human history, the majority of Europeans depended for their livelihood on a small wealthy minority, a phenomenon that capitalist-based colonialism would spread worldwide. The symbol of this new development, indeed its currency, was gold. Gold fever drove colonizing ventures, organized at first in pursuit of the metal in its raw form. Later the pursuit of gold became more sophisticated, with planters and merchants establishing whatever conditions were necessary to hoard as much gold as possible. Thus was born an ideology: the belief in the inherent value of gold despite its relative uselessness in reality. Investors, monarchies, and parliamentarians devised methods to control the processes of wealth accumulation and the power that came with it, but the ideology behind gold fever mobilized settlers to cross the Atlantic to an unknown fate. Subjugating entire societies and civilizations, enslaving whole countries, and slaughtering people village by village did not seem too high a price to pay, nor did it appear inhumane. The systems of colonization were modern and rational, but its ideological basis was madness.

The desire after hoarding is in its very nature unsatiable. In its qualitative aspect, or formally considered, money has no bounds to its efficacy, i.e., it is the universal representative of material wealth, because it is directly convertible into any other commodity. But, at the same time, every actual sum of money is limited in amount, and, therefore, as a means of purchasing, has only a limited efficacy. This antagonism between the quantitative limits of money and its qualitative boundlessness, continually acts as a spur to the hoarder in his Sisyphus-like labour of accumulating. It is with him as it is with a conqueror who sees in every new country annexed, only a new boundary.

When one ponders on the tremendous journey of evolution over the past three billion years or so, the prodigious wealth of structures it has engendered, and the extraordinarily effective teleonomic performances of living beings from bacteria to man, one may well find oneself beginning to doubt again whether all this could conceivably be the product of an enormous lottery presided over by natural selection, blindly picking the rare winners from among numbers drawn at random. [Nevertheless,] a detailed review of the accumulated modern evidence [shows] that this conception alone is compatible with the facts.

The main substantive achievement of neoliberalization, however, has been to redistribute, rather than to generate, wealth and income. …[T]his was achieved under the rubric of ‘accumulation by dispossession’. By this I mean the continuation and proliferation of accumulation practices which Marx had treated of as ‘primitive’ or ‘original’ during the rise of capitalism. These include the commodification and privatization of land and the forceful expulsion of peasant populations (compare the cases, described above, of Mexico and of China, where 70 million peasants are thought to have been displaced in recent times); conversion of various forms of property rights (common, collective, state, etc.) into exclusive private property rights (most spectacularly represented by China); suppression of rights to the commons; commodification of labour power and the suppression of alternative (indigenous) forms of production and consumption; colonial, neocolonial, and imperial processes of appropriation of assets (including natural resources); monetization of exchange and taxation, particularly of land; the slave trade (which continues particularly in the sex industry); and usury, the national debt and, most devastating of all, the use of the credit system as a radical means of accumulation by dispossession.

..we have become wealthy, and wealth is the prelude to art. In every country where centuries of physical effort have accumulated the means for luxury and leisure, culture has followed as naturally as vegetation grows in a rich and watered soil. To have become wealthy was the first necessity; a people too must live before it can philosophize. No doubt we have grown faster than nations usually have grown; and the disorder of our souls is due to the rapidity of our development. We are like youths disturbed and unbalanced, for a time, by the sudden growth and experiences of puberty. But soon our maturity will come; our minds will catch up with our bodies, our culture with our possessions. Perhaps there are greater souls than Shakespeare's, and greater minds than Plato's, waiting to be born. When we have learned to reverence liberty as well as wealth, we too shall have our Renaissance.

There’s nothing wrong with accumulating wealth, receiving recognition for your efforts, and having some power and status--what’s wrong is when you think that’s who you are.

Death is the destiny of every man. Why do people fight over power and material wealth. We brought nothing into the world, certainly, we will take nothing out of the world.

No treasure house of recollection, no wealth of experience, no accumulated wisdom to pass on. What are we, if not an accumulation of our memories?

Wealth is not what you have for yourself. Wealth is what you share with others.

All rapidly accumulated wealth is either the result of luck or discovery, or the result of a legalised theft.

Ill fares the land, to hastening ills of prey, Where wealth accumulates, and men decay.

in a quasi-stagnant society, wealth accumulated in the past will inevitably acquire disproportionate importance.

For those local and international elites who maintain control over most of the world's wealth, social revolution is an abomination. Whether it be peaceful or violent is a question of no great moment to them. Peaceful reforms that infringe upon their profitable accumulations and threaten their class privileges are as unacceptable to them as the social upheaval by revolution.

The fact that people are fallible is your biggest enduring advantage in the accumulation of greater wealth. The fact that you are just as fallible is the biggest impediment to that very same goal.

The native American has been generally despised by his white conquerors for his poverty and simplicity. They forget, perhaps, that his religion forbade the accumulation of wealth and the enjoyment of luxury. To him, as to other single-minded men in every age and race, from Diogenes to the brothers of Saint Francis, from the Montanists to the Shakers, the love of possessions has appeared a snare, and the burdens of a complex society a source of needless peril and temptation. Furthermore, it was the rule of his life to share the fruits of his skill and success with his less fortunate brothers.

No matter what we do in this life, all the information we gather and all the knowledge we accumulate and all the effort we make to amass wealth through work and business—when the time comes for us to leave this life, all of it is futile and in vain. It will not help us in any way whatsoever. I can easily say this since I am not educated at all! So I can smile and act big about this. Don’t be angry, please.

The essential difference between rich societies and poor societies does not stem from any greater effort the former devote to work, nor even from any greater technological knowledge the former hold. Instead it arises mainly from the fact that rich nations possess a more extensive network of capital goods wisely invested from an entrepreneurial standpoint. These goods consists of machines, tools, computers, buildings, semi-manufactured goods, software, etc., and they exist due to prior savings of the nation's citizens. In other words, comparatively rich societies possess more wealth because they have more time accumulated in the form of capital goods, which places them closer in time to the achievement of much more valuable goals.

Many people have got caught up in the belief known as the “Law of Attraction.” They believe that by their thoughts, affirmations, and other “attraction” exercises they will become wealthy. However, the Tanakh wisely says, “In all work there is profit, but mere talk produces only poverty.” (CJB, Proverbs 14:23). Only through work it is possible to produce results that create wealth and simply talking about wealth will not produce any results. The idea that wealth can come through thoughts or affirmations is a fantasy. “A hard worker has plenty of food, but a person who chases fantasies ends up in poverty” (CJB, Proverbs 28:19).

Most Marxists are neither chiliastic nor utopian. They dream not of a perfect society but of a better, more just life. They make no claim to eliminating all suffering, and recognize that even in the best of societies there are the inevitable assaults of misfortune, mortality, and other vulnerabilities of life. And certainly in any society there are some people who, for whatever reason, are given to wrongful deeds and self-serving corruptions. The highly imperfect nature of human beings should make us all the more determined not to see power and wealth accumulating in the hands of an unaccountable few, which is the central dedication of capitalism.

I also have in mind that seemingly wealthy, but most terribly impoverished class of all, who have accumulated dross, but not know not how to use it, or get rid of it, and thus have forged their own golden or silver fetters.

Death is the end of all men!” Dalinar bellowed. “What is the measure of him once he is gone? The wealth he accumulated and left for his heirs to squabble over? The glory he obtained, only to be passed on to those who slew him? The lofty positions he held through happenstance? “No. We fight here because we understand. The end is the same. It is the path that separates men. When we taste that end, we will do so with our heads held high, eyes to the sun.

These Souls with great Material Possessions were allowed this because of Past Good Works in their Previous Life, but now feel there is no need for Spiritual Progress. They are too easily forgetting why they were granted this Material Wealth in the first place. Therefore we must stop them from accumulating more Material Gains to Guide them back to the right path.

I was not born with a silver spoon, but an old rusty steel spoon bent all out of shape. Over the year's I made that old spoon straight again. I polished that spoon so hard, now my spoon shines just as if it were made of newly minted silver...!

I suppose people who graduate from very selective and expensive colleges, and receive immense reinforcement from colleagues who preceded them there, develop an inflated sense of their ability to effectively manage things, especially complex things. Many of these young, bright people cannot believe that our creaking and foundering systems won't yield to their managerial tinkering, and the net effect must be to turn them into very cynical careerists with nothing left but personal ladder-climbing and wealth accumulation... The political left in America makes up in cynical cowardly avarice for all the mendacious stupidity on the political right, so we end up at this moment in history with a perfect blend of every bad impulse in human nature and none of the virtues.

Over against those who laud the present state of Society, with its unjustly rich and its unjustly poor, with its palaces and its slums, its millionaires and its paupers, be it ours to proclaim that there is a higher ideal in life than that of being first in the race for wealth, most successful in the scramble for gold. Be it ours to declare steadfastly that health, comfort, leisure, culture, plenty for every individual are far more desirable than breathless struggle for existence, furious trampling down of the weak by the strong, huge fortunes accumulated out of the toil of others, to be handed down to those who had done nothing to earn them.

What I don’t have gnaws at me until I get it. And once I get it, I forgot that I wanted it because it was not about the need to have whatever it was that I wanted. Rather, it was about getting rid of the insecurities surrounding the fact that I did not have it.

freedom would be severely restricted without the ability to fully participate in the economy. Black leaders stressed that emancipation would have to be followed by the accumulation of wealth if the black community was ever to achieve meaningful political equality.

Without question, the balance of power on the planet today lies in the hands of business. Corporations rival governments in wealth, influence, and power. Indeed, business all too often pulls the strings of government. Competing institutions-religion, the press, even the military-play subordinate roles in much of the world today. If a values-driven approach to business can begin to redirect this vast power toward more constructive ends than the simple accumulation of wealth, the human race and Planet Earth will have a fighting chance.

Accumulating wealth for its own sake also won’t lead to real happiness (this is not to say you shouldn’t care about money at all, just that being rich isn’t a sure ticket to a happy life). But why do we pursue these goals so frequently if they won’t really make us happy?

I imagined accumulating books as the truest form of wealth and dreamt of vast libraries with rolling ladders, shelves rising up to high ceilings, volumes filled with my notes and annotations. Selling half of my collection reduced me. I worried that I’d given too much away.

In a capitalist society, the measure of wellness isn’t a person’s actual health or happiness but how far one can rise or how much wealth one can accumulate. Somebody seen as “unwell” is unable to produce and to achieve. To seek mental healthcare as an immigrant was to threaten one’s security and chance to succeed, to suggest bad parenting or to imply that one’s ethnic culture caused their children’s problems

I cannot imagine how I will cope when I discover that my life is behind me, has already happened, and I have nothing to show for it. No treasure house of recollection, no wealth of experience, no accumulated wisdom to pass on. What are we, if not an accumulation of our memories?

We only have a finite amount of time on this earth. It can be spent accumulating monetary wealth, or it can be spent in a meaningful way—the latter of which doesn’t necessarily preclude someone from the former, but the relentless pursuit of riches doesn’t lead to a meaningful life.

Facts about Jesus that I told Kimberly to annoy her 1. Jesus was Jewish 2. Jesus was a socialist 3. Jesus was a refugee 4. Jesus was anti-death penalty 5. Jesus was anti-school prayer (Matthew 6:5) 6. Jesus was opposed to the accumulation of wealth 7. Jesus was silent on the issues of homosexuality and gay marriage 8. Jesus was a brown-skinned Middle Easterner who wore sandals to the dinner table 9. Jesus was a friend to prostitutes

I have accumulated a wealth of knowledge in innumerable spheres and enjoyed it as an always ready instrument for exercising the mind and penetrating further and further. Best of all, mine has been a life of loving and being loved. What a tragedy that all this will disappear with the used-up body!

Don’t we see that men’s rightful task is to go out to work and wear themselves out trying to accumulate wealth, as though they were our factors or stewards, so that we can remain at home like the lady of the house directing their work and enjoying the profit of their labors? That, if you like, is the reason why men are naturally stronger and more robust than us — they need to be, so they can put up with the hard labor they must endure in our service.

People tolerate taxes for a while because they have previously accumulated wealth. As the tax burden grows and productivity falls, tax revenue falls and the only answer seems to be higher taxes. If the people can no longer tolerate higher taxes, government merely borrows and creates new money, and then the inflation tax is paid with higher prices. The whole process destabilizes the political system and eventually becomes a threat to civilized progress.

God has mercifully made the fantasies - the pursuit of power, of sensual satisfaction, of money, of learning, of celebrity, of happiness - so preposterously unrewarding that we are forced to turn to him for help and for mercy. We seek wealth and find we've accumulated worthless pieces of paper. We seek security and find we've acquired the means to blow ourselves and our little earth to smithereens. We seek carnal indulgence only to find ourselves involved in the prevailing erotomania. Looking for freedom, we infallibly fall into the servitude of self-gratification or, collectively, of a Gulag Archipelago.

...those thoroughly incorporated within the inexorable logic of the market and its demands find that there is little time and space in which to explore emancipatory potentialities outside what is marketed as 'creative' adventure, leisure, and spectacle. Obliged to live as appendages of the market and of capital accumulation rather than as expressive beings, the realm of freedom shrinks before the awful logic and the hollow intensity of market involvements

Goldman Sachs preaching about diversity so it can be at the front of the line for the next government bailout. It’s AstraZeneca waxing eloquent about climate change so it can secure multibillion-dollar government contracts for vaccine production. It’s State Street building feminist statues to detract attention from wage discrimination lawsuits from female employees, all the while marketing its exchange-traded fund with the ticker “SHE.” It’s Chamath Palihapitiya founding a social impact investment fund and criticizing Silicon Valley, even though he and his wealth are products of Silicon Valley, all to cover up for his prior tenure as an executive at Facebook who dreamed out loud about a private corporate military. Those companies and people use their market power to prop up woke causes as a way to accumulate greater political capital—only to later come back and cash in that political capital for more dollars.

John Locke, called the Father of Liberalism, made the argument that the individual instead of the community was the foundation of society. He believed that government existed by the consent of the governed, not by divine right. But the reason government is necessary is to defend private property, to keep people from stealing from each other. This idea appealed to the wealthy for an obvious reason: they wanted to keep their wealth. From the perspective of the poor, things look decidedly different. The rich are able to accumulate wealth by taking the labor of the poor and by turning the commons into privately owned commodities; therefore, defending the accumulation of wealth in a system that has no other moral constraints is in effect defending theft, not protecting against it.

In reality, the network of large and small temples had a close relationship with merchant and artisan communities as well as the village/town councils; this is quite clear from an examination of various donations and contracts. Moreover, the reason that the temples accumulated so much wealth is that they acted as bankers

Historically one of the main defects of constitutional government has been the failure to insure the fair value of political liberty. The necessary corrective steps have not been taken, indeed, they never seem to have been seriously entertained. Disparities in the distribution of property and wealth that far exceed what is compatible with political equality have generally been tolerated by the legal system. Public resources have not been devoted to maintaining the institutions required for the fair value of political liberty. Essentially the fault lies in the fact that the democratic political process is at best regulated rivalry; it does not even in theory have the desirable properties that price theory ascribes to truly competitive markets. Moreover, the effects of injustices in the political system are much more grave and long lasting than market imperfections. Political power rapidly accumulates and becomes unequal; and making use of the coercive apparatus of the state and its law, those who gain the advantage can often assure themselves of a favored position. Thus inequities in the economic and social system may soon undermine whatever political equality might have existed under fortunate historical conditions. Universal suffrage is an insufficient counterpoise; for when parties and elections are financed not by public funds but by private contributions, the political forum is so constrained by the wishes of the dominant interests that the basic measures needed to establish just constitutional rule are seldom properly presented. These questions, however, belong to political sociology. 116 I mention them here as a way of emphasizing that our discussion is part of the theory of justice and must not be mistaken for a theory of the political system. We are in the way of describing an ideal arrangement, comparison with which defines a standard for judging actual institutions, and indicates what must be maintained to justify departures from it.

Success follows exactly the same pattern … in reverse. If you plan to make ten calls and you go beyond your quota to fifteen, you’re ahead by five phone calls … today. Do the same with your correspondence and your savings plan and soon you’ll see the accumulated fruits of your diligence over a year and, eventually, over a lifetime.

Despite our accumulation of material wealth, humanity is now engulfed by a widespread economic collapse. Many areas of production exhibit regressive trends so that visible epicentres of decay are growing on all sides and threatening humanity itself. Despite all the research no means can be found to prevent humanity from decaying alive. This is no more than the just and legitimate consequence of human activity. Knowing nothing of Nature's omnipotent laws, and with mindless greed, humanity claws into the life-giving organism of Mother Earth. She is now, with elemental power, beginning to paralyse the wanton hand that dared disturb the forces that serve all Creation.

The tree is burning on the autumn noon That builds each year the leaf and bark again. Though frost will strip it raw and barren soon, The rounding season will restore and mend. Yet people are not mended, but go on, Accumulating memory and love. And so the wood we used to know is gone, Because the years have taught us that we move. We have moved on, the Tamburlaines of then, To different Asias of our plundering. And though we sorrow not to know again A land or face we loved, yet we are king. The young are never robbed of innocence But given gold of love and memory. We live in wealth whose bounds exceed our sense, And when we die are full of memory. -from "September Ode

Much of the vaunted material wealth that shields us from disease and famine was accumulated at the expense of laboratory monkeys, dairy cows and conveyor-belt chickens. Over the last two centuries tens of billions of them have been subjected to a regime of industrial exploitation whose cruelty has no precedent in the annals of planet Earth. If we accept a mere tenth of what animal-rights activists are claiming, then modern industrial agriculture might well be the greatest crime in history. When evaluating global happiness, it is wrong to count the happiness only of the upper classes, of Europeans or of men. Perhaps it is also wrong to consider only the happiness of humans.

Then a slice of our neighbours’ land will be wanted by us for pasture and tillage, and they will want a slice of ours, if, like ourselves, they exceed the limit of necessity, and give themselves up to the unlimited accumulation of wealth? That, Socrates, will be inevitable. And so we shall go to war, Glaucon. Shall we not? Most certainly, he replied.

It's important to know what you want to accomplish with your investments before you actually invest.

[The rich] are like the pearl in the oyster: shiny indeed, and produced by the living body of the oyster, but at the same time somewhat extraneous to the organism.

To accumulate any wealth, you must invest at a growth rate higher than inflation.

If you fear poverty, poverty will chase you down. If you fear wealth, wealth will evade you. Fear and money are horrible companions. Infact, fear and money are enemies.

Value virtue over wealth, and the people’s hearts will be at rest. Wise rulers do not accumulate treasures, but seek to quiet the hearts of their people.

By a husband wealth is accumulated; by a wife is its preservation.

Do the dynamics of private capital accumulation inevitably lead to the concentration of wealth in ever fewer hands, as Karl Marx believed in the nineteenth century?

There is a quality or drive innate in human beings that the Austrian psychiatrist Victor Frankl called our “search for meaning.” Meaning is found in pursuits that go beyond the self. In our own hearts most of us know that we experience the greatest satisfaction not when we receive or acquire something but when we make an authentic contribution to the well-being of others or to the social good, or when we create something original and beautiful or just something that represents a labor of love. It is no coincidence that addictions arise mostly in cultures that subjugate communal goals, time-honored tradition, and individual creativity to mass production and the accumulation of wealth. Addiction is one of the outcomes of the “existential vacuum,” the feeling of emptiness engendered when we place a supreme value on selfish attainments. “The drug scene,” wrote Frankl, “is one aspect of a more general mass phenomenon, namely the feeling of meaninglessness resulting from the frustration of our existential needs which in turn has become a universal phenomenon in our industrial societies.

The accumulation of gold in the treasury of private individuals is the ruin of timocracy; they invent illegal modes of expenditure; for what do they or their wives care about the law? Yes, indeed. And then one, seeing another grow rich, seeks to rival him, and thus the great mass of the citizens become lovers of money. Likely enough. And so they grow richer and richer, and the more they think of making a fortune the less they think of virtue; for when riches and virtue are placed together in the scales of the balance, the one always rises as the other falls. True. And in proportion as riches and rich men are honoured in the State, virtue and the virtuous are dishonoured. Clearly. And what is honoured is cultivated, and that which has no honour is neglected.

This matters. Real friends - people you trust, respect, laugh with, and can rely on - are a vitally important part of life. No matter how much wealth or fame you accumulate, if you don’t have true friends it’s unlikely you’ll be happy. Sadly I know too many people who have achieved their material goals, but have no friends. As the expression goes: greed is a hole you can never fill

CODE: Cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. Tanakh (JPS, Genesis 3:17) DECODED: Blessed is He that discerneth secrets. Talmud (Berakoth 58a)

This imagined notion of who we are and how others are supposed to see us, is called aham. Aham constantly seek validation from external world. When that is not forthcoming it becomes insecure. Aham makes humans accumulate things; through things we hope people will look upon us as we imagine ourselves. That is why people display their wealth & their knowledge & their power.Aham yearns to be seen.

They needed each other. Two lost souls, he thought, taking a moment to walk to the tall windows that looked out on part of the world he’d built for himself out of will, desire, sweat, and dubiously accumulated funds. Two lost souls whose miserable beginnings had forged them into what appeared to be polar opposites. Love had narrowed the distance, then had all but eradicated it. She’d saved him. The night his life had hung in her furious and unbreakable grip. She’d saved him, he mused, the first moment he’d locked eyes with her. As impossible as it should have been, she was his answer. He was hers. He had a need to give her things. The tangible things wealth could command. Though he knew the gifts most often puzzled and flustered her. Maybe because they did, he corrected with a grin. But underlying that overt giving was the fierce foundation to give her comfort, security, trust, love. All the things they’d both lived without most of their lives. He wondered that a woman who was so skilled in observation, in studying the human condition, couldn’t see that what he felt for her was often as baffling and as frightening to him as it was to her. Nothing had been the same for him since she’d walked into his life wearing an ugly suit and cool-eyed suspicion. He thanked God for it. Feeling sentimental, he realized. He supposed it was the Irish that popped out of him at unexpected moments.

Wealthy is not about accumulating money into banks/pockets, not about having multi-properties to count of the atmospheric knowns, "it is when you make others sorrounding you to live a mult - health, happier and balanced life converging to the wealth you have indeed reflecting your available resources that enhences their appreciative earnings". (Getting and Giving). Use your wealth to enrich others indeed.

... the repression of primitive, violent impulses in favor of civilized behavior was a control mechanism for the more shrewdly aggressive dominators who successfully channeled *their* primitive, violent impulses into a socially acceptable form known as 'ruthlessness,' while monopolizing the right to use outright violence as a last resort for maintaining an otherwise indefensible accumulation of power and wealth.

What characterizes an addiction?” asks the spiritual teacher Eckhart Tolle. “Quite simply this: you no longer feel that you have the power to stop. It seems stronger than you. It also gives you a false sense of pleasure, pleasure that invariably turns into pain.” Addiction cuts large swaths across our culture. Many of us are burdened with compulsive behaviours that harm us and others, behaviours whose toxicity we fail to acknowledge or feel powerless to stop. Many people are addicted to accumulating wealth; for others the compulsive pull is power. Men and women become addicted to consumerism, status, shopping or fetishized relationships, not to mention the obvious and widespread addictions such as gambling, sex, junk food and the cult of the “young” body image. The following report from the Guardian Weekly speaks for itself: Americans now [2006] spend an alarming $15 billion a year on cosmetic surgery in a beautification frenzy that would be frowned upon if there was anyone left in the U.S. who could actually frown with their Botox-frozen faces. The sum is double Malawi’s gross domestic product and more than twice what America has contributed to AIDS programs in the past decade. Demand has exploded to produce a new generation of obsessives, or “beauty junkies.

When you seek power and control over other people, you waste energy. When you seek money or power for the sake of the ego, you spend energy chasing the illusion of happiness instead of enjoying happiness in the moment. When you seek money for personal gain only, you cut off the flow of energy to yourself, and interfere with the expression of nature’s intelligence. But when your actions are motivated by love, there is no waste of energy. When your actions are motivated by love, your energy multiplies and accumulates — and the surplus energy you gather and enjoy can be channeled to create anything that you want, including unlimited wealth.

Universities today loudly proclaim their commitment to diversity. But in the meantime, democratization through public investment has been replaced by democratization through consumer credit, effectively transferring the costs of diversity back to the individual student and her family. The beauty of securitized credit is that it excludes no one a priori. By abstracting from class stratification in the present, it can accommodate all differences preemptively simply by pricing them at variable rates and deferring repayment to some barely imaginable point in the future. In principle, we all have access to a college education, no matter how much we or our parents earn. Yet, private credit does not merely obscure the effects of class; it also actively exacerbates inequality by forcing those without income or collateral to pay higher rates for the same service. When the long-term costs of credit begin to materialize and accumulate, students are once again confronted with the intractable resistances of class, race, and gender stratification. The divisions of family wealth reassert themselves with all their historical force.

Investment Owner’s Contract I, _____________ ___________________, hereby state that I am an investor who is seeking to accumulate wealth for many years into the future. I know that there will be many times when I will be tempted to invest in stocks or bonds because they have gone (or “are going”) up in price, and other times when I will be tempted to sell my investments because they have gone (or “are going”) down. I hereby declare my refusal to let a herd of strangers make my financial decisions for me. I further make a solemn commitment never to invest because the stock market has gone up, and never to sell because it has gone down. Instead, I will invest $______.00 per month, every month, through an automatic investment plan or “dollar-cost averaging program,” into the following mutual fund(s) or diversified portfolio(s): _________________________________, _________________________________, _________________________________. I will also invest additional amounts whenever I can afford to spare the cash (and can afford to lose it in the short run). I hereby declare that I will hold each of these investments continually through at least the following date (which must be a minimum of 10 years after the date of this contact): _________________ _____, 20__. The only exceptions allowed under the terms of this contract are a sudden, pressing need for cash, like a health-care emergency or the loss of my job, or a planned expenditure like a housing down payment or a tuition bill. I am, by signing below, stating my intention not only to abide by the terms of this contract, but to re-read this document whenever I am tempted to sell any of my investments. This contract is valid only when signed by at least one witness, and must be kept in a safe place that is easily accessible for future reference.

You are all too rich to be happy, child. For must not each of you be the constitutions of your family marry to be still richer? People who know in what their main excellence consists are not to be blamed (are they?) for cultivating and improving what they think most valuable? Is true happiness any part of your family-view?—So far from it, that none of your family but yourself could be happy were they not rich. So let them fret on, grumble and grudge, and accumulate; and wondering what ails them that they have not happiness when they have riches, think the cause is want of more; and so go on heaping up till Death, as greedy an accumulator as themselves, gathers them into his garner!

The portentous development of our present economic system, leading to a mighty accumulation of social wealth in the hands of privileged minorities and to a continuous impoverishment of the great masses of the people, prepared the way for the present political and social reaction, and befriended it in every way. It sacrificed the general interests of human society to the private interests of individuals, and thus systematically undermined the relationship between man and man. People forgot that industry is not an end in itself, but should be only a means to insure to man his material subsistence and to make accessible to him the blessings of a higher intellectual culture. Where industry is everything and man is nothing begins the realm of a ruthless economic despotism whose workings are no less disastrous than those of any political despotism. The two mutually augment one another, and they are fed from the same source.

The several tribes cultivated their own soil just enough to obtain a maintenance from it. But they had no accumulations of wealth, and did not plant the ground; for, being without walls, they were never sure that an invader might not come and despoil them. Living in this manner and knowing that they could anywhere obtain a bare subsistence, they were always ready to migrate; so that they had neither great cities nor any considerable resources. (Book 1 Chapter 2.2)

you feel what else is there to do in life apart from living? And even that is out of your control; it depends on an infinite number of factors. Everything is in your unconscious mind. Why sex desire arose in you, why you raised a family, how greed and anger entered you, why you were dishonest, why you accumulated wealth, why you made enemies – you have no idea! You are just like a puppet, whose strings are being pulled by someone else. You imagine you are dancing, but in fact it is someone else who is making you dance. Look closely at your life and you will find that you are nothing more than a puppet. How can anything real happen in the life of a man who is not his own master, but merely a puppet?

I drew a line from the $230 million fraud to Putin’s proxy, the cellist Sergei Roldugin. I explained that this wasn’t a one-off, but one of thousands of crimes Putin had benefitted from, allowing him to accumulate an estimated $200 billion fortune. I pointed out that nearly all of this wealth was held at financial institutions in the West and at risk of being frozen under the Magnitsky Act. For these reasons, the law was an existential threat to him and his senior officials.

Modern married women do not fare better in life than their single counterparts. Married women in America do not live longer than single women; married women do not accumulate as much wealth as single women (you take a 7 percent pay cut, on average, just for getting hitched); married women do not thrive in their careers to the extent single women do; married women are significantly less healthy than single women; married women are more likely to suffer from depression than single women; and married women are more likely to die a violent death than single women—usually at the hands of a husband, which raises the grim reality that, statistically speaking, the most dangerous person in the average woman’s life is her own man.

The third industrial revolution (1750–1850) was one of the great turning points in human history. Key elements of the transformation were the change from artisanal, custom-made, hand-tooled methods of producing material goods to machine-tooled, assembly-line, and standardized mass production systems. These changes allowed for unprecedented levels of income growth and wealth accumulation, sustained increases in agricultural production, human population growth, and enhanced well-being.

Man's cry is to reach his fullest expression. It is this desire for self-expression that leads him to seek wealth and power. But he has to discover that accumulation is not realisation. It is the inner light that reveals him, not outer things. The real misery of man is in the fact that he has not fully come out, that he is self obscured, lost in the midst of his own desires. He cannot feel himself beyond his personal surroundings, his greater self is blotted out, his truth is unrealised.

Ultimately this is not merely about dreary yet didactic statistics but, as Dr. Williams insisted, it is about morality. The devastating consequences of wealth redistribution, intergenerational thievery, massive federal spending, endless borrowing, and unimaginable debt accumulation on American society, and most particularly on the ruling generation and future generations, are a travesty. Stealing from the future does not establish the utopia promised by the statists. It is the rising generation’s grave moral failure.

Consumable commodities, it is said, are soon destroyed; whereas gold and silver are of a more durable nature, and, were it not for this continual exportation, might be accumulated for ages together, to the incredible augmentation of the real wealth of the country. Nothing, therefore, it is pretended, can be more disadvantageous to any country, than the trade which consists in the exchange of such lasting for such perishable commodities. We do not, however, reckon that trade disadvantageous which consists in the exchange of the hard-ware of England for the wines of France; and yet hard-ware is a very durable commodity, and were it not for this continual exportation, might too be accumulated for ages together, to the incredible augmentation of the pots and pans of the country.

The recovery of the feminine principle allows a transcendance and transformation of these patriarchal foundations of maldevelopment. It allows a redefinition of growth and productivity as categories linked to the production, not the destruction, of life. It is thus simultaneously an ecological and a feminist political project which legitimises the way of knowing and being that create wealth by enhancing life and diversity, and which deligitimises the knowledge and practise of a culture of death as the basis for capital accumulation.

If you follow these simple truths, you will gain control over your financial future, and probably be able to accumulate millions and millions of dollars. These truths are not just about money, but about self discipline and the proof of love between yourself and your family. While I have gleaned these truths from the wisdom of the Jewish people, they will work for anyone in any setting regardless of religious background or income level. This is the oldest financial system in history and the only one that has survived the test of time.

Root Chakra Databank: Saving Money A gift for accumulating wealth—of course you have that deep down. Therefore, you have no need to force yourself to manufacture talent for doing this. Your particular knack has been part of you since the day you were born. Unfortunately, if you are carrying STUFF like guilt over having “too much money,” that won’t be good for your bottom line. The consequence of money-repelling STUFF, especially in these Top 10 Databanks, can attract patterns of self-sabotage until the problem has been cleaned up.

A: Money is energy. It provides our basic needs and it gives us choices and opportunities. When you have accumulated wealth, you can choose, do I want to work? Or when do I want to work? Do I want to help out this charity in town or the other charity that has a worldwide outreach?

Beyond the speculative and often fraudulent froth that characterizes much of neoliberal financial manipulation, there lies a deeper process that entails the springing of ‘the debt trap’ as a primary means of accumulation by dispossession. Crisis creation, management, and manipulation on the world stage has evolved into the fine art of deliberative redistribution of wealth from poor countries to the rich. I documented the impact of Volcker’s interest rate increase on Mexico earlier. While proclaiming its role as a noble leader organizing ‘bail-outs’ to keep global capital accumulation on track, the US paved the way to pillage the Mexican economy. This was what the US Treasury–Wall Street–IMF complex became expert at doing everywhere. Greenspan at the Federal Reserve deployed the same Volcker tactic several times in the 1990s. Debt crises in individual countries, uncommon during the 1960s, became very frequent during the 1980s and 1990s. Hardly any developing country remained untouched, and in some cases, as in Latin America, such crises became endemic. These debt crises were orchestrated, managed, and controlled both to rationalize the system and to redistribute assets. Since 1980, it has been calculated, ‘over fifty Marshall Plans (over $4.6 trillion) have been sent by the peoples at the Periphery to their creditors in the Center’. ‘What a peculiar world’, sighs Stiglitz, ‘in which the poor countries are in effect subsidizing the richest.

I sometimes, in my sprightly moments, consider myself, in my great chair at school, as some dictator at the head of a common-wealth. In this little state I can discover all the great geniuses, all the surprising actions and revolutions of the great world in miniature. I have several renowned generals but three feet high, and several deep-projecting politicians in petticoats. I have others catching and dissecting flies, accumulating remarkable pebbles, cockleshells, etc., with as ardent curiosity as any virtuoso in the Royal Society …. At one table sits Mr. Insipid foppling and fluttering, spinning his whirligig, or playing with his fingers as gaily and wittily as any Frenchified coxcomb brandishes his cane and rattles his snuff box. At another sits the polemical divine, plodding and wrangling in his mind about Adam’s fall in which we sinned, all as his primer has it.

Maybe the money would spread out a little bit. Maybe the people building the tools could have a say in how those tools were used. Maybe we shouldn’t all be so quick to identify with charismatic CEOs, maybe we shouldn’t assume that the money and the perks and the job market would be there forever, maybe we should factor in the possibility that we might age out. What were we doing anyway, helping people become billionaires? Billionaires were the mark of a sick society, they shouldn’t exist. There was no moral structure in which such a vast accumulation of wealth should be acceptable.

Though private rewards can be provided directly out of the government’s treasury, the easiest way to compensate the police for their loyalty—including their willingness to oppress their fellow citizens—is to give them free rein to be corrupt. Pay them so little that they can’t help but realize it is not only acceptable but necessary for them to be corrupt. Then they will be doubly beholden to the regime: first, they will be grateful for the wealth the regime lets them accumulate; second, they will understand that if they waver in loyalty, they are at risk of losing their privileges and being prosecuted.

Because societies are trusted to be meritocratic, financial achievements are understood to be deserved. The ability to accumulate wealth is prized for reflecting the presence of atleast four cardinal virtues: creativity, courage, intelligence and stamina. The presence of other virtues - humility and godliness - rarely detains attention. Achievements are not attributed, as in past societies, to luck or providence - a reflection of modern societies' faith in individual willpower. Financial failures are similarly judged to be merited, with unemployment bearing some of the shame of physical cowardice in warrior eras.

Some people cannot afford to believe that this country isn’t that bad, that as Hillary Clinton said, “America is great because America is good.” America hasn’t always been good. And the greatness, the power and wealth that white people have been afforded, did in fact, as Trump dog whistles with his “Make America Great Again” slogan, come from centuries of killing or otherwise exploiting and subjugating Native Americans, black people, poor people, women, immigrants. It is actually quite difficult to be good, to clean up the dirty laundry rather than let it accumulate on the floor. Everyone would like to believe that they would have been a stop on the Underground Railroad or hidden a Jewish family in their attic. No one wants to believe they’d have been the slave owner or a part of the crowd that gathered to watch the lynchings because it was something to do, or even the person who didn’t go, but didn’t do anything to stop it either.

wealth can't be generated by tampering with the money supply, that allowing a sovereign the control of the money can only lead to them increasing their control of everyone's life, and that civilized human living itself rests on the integrity of money providing a solid foundation for trade and capital accumulation.

The six basic fears become translated into a state of worry, through indecision. Relieve yourself, forever of the fear of death, by reaching a decision to accept death as an inescapable event. Whip the fear of poverty by reaching a decision to get along with whatever wealth you can accumulate WITHOUT WORRY. Put your foot upon the neck of the fear of criticism by reaching a decision NOT TO WORRY about what other people think, do, or say. Eliminate the fear of old age by reaching a decision to accept it, not as a handicap, but as a great blessing which carries with it wisdom, self-control, and understanding not known to youth.

One might think that economic inequality leads to self-correction in democracies, as the public becomes alarmed or outraged by income gaps and institutes taxes or other policies to take from the rich or give to the poor. But this doesn’t happen often. Researchers have found that instead, in countries around the world, the accumulation of wealth also often leads to accumulation of political power that is then harnessed to multiply that wealth. Indeed, that’s what we’re seeing in America. Our political system responds to large donors, so politicians create benefits for the rich, who then reward the politicians who created them.

It is ironic that some left intellectuals should deem class struggle to be largely irrelevant at the very time class power is becoming increasingly transparent, at the very time corporate concentration and profit accumulation is more rapacious than ever, and the tax system has become more regressive and oppressive, the upward transfer of income and wealth has accelerated, public sector assets are being privatized, corporate money exercises an increasing control over the political process, people at home and abroad are working harder for less, and throughout the world poverty is growing at a faster rate than overall population.

My system of Aura Reading Through All Your Senses ® includes over 100 tested techniques for accessing information from auras. This system emphasizes finding practical information, which led to a discovery that is essential for our Magnetize Money Program. Every major chakra contains 50 databanks of information. That’s right. Reading any chakra or sub-chakra as one unit is quite a simplification. Each chakra databank matters. It concerns a particular aspect of your life, such as: • Your ability to accumulate wealth • Your ability to save money • Your ability to shrewdly invest money • Believing that you deserve to be rich

Although the ideal of celibacy was always put forward as a matter of high spirituality, the controlling motive for this purging of marriage from the priesthood [with the First Lateran Council, 1123] was economic. Through networks of monasteries and feudal fiefdoms, the Church was the largest landowner in Christendom — the territory described today as Western Europe. Celibate clergy, with no households to support, would lack the essential drive to accumulate wealth for themselves; nor would they produce legitimate heirs to lodge competing claims to the vast estates and treasures the medieval church was hell-bent on protecting and expanding.

But as the digital revolution has created new forms of communal engagement, it has accelerated a rot within society. Digitalization has decimated local communities, and traditional affiliations have weakened as younger generations have shifted their lives online. Was this a Faustian bargain? We have gotten convenience and efficiency at the cost of losing civic engagement, intimacy, and authenticity. In this we again hear the echo of the poet Oliver Goldsmith: 'Wealth accumulates, and men decay.' Amid such dislocations, people are drawn to fringe online communities--or even reject modernity itself, turning away from liberal democracy, economic growth, and technological progress.

Second, America is drowning in debt. While China is the world’s largest creditor nation, America is the world’s largest debtor nation. At $17 trillion, the national debt is now bigger than the annual gross domestic product—in other words, it is bigger than the total sum of goods and services that America produces in a year. Nearly half of this debt has been accumulated during the Obama years, at the average rate of a trillion dollars a year. At this pace, Obama will more than double the deficit in two terms. Since a substantial portion of America’s debt is owed to foreign countries, such as China and the Arab nations, debt produces a transfer of wealth away from America and toward the rest of the world. Today, instead of America owning the world, the world increasingly owns America.

Conditions for statehood would be achieved when the settlers outnumbered the Indigenous population, which in the cases of both the Mexican cession area and the Louisiana Purchase territory required decimation or forced removal of Indigenous populations. In this US system, unique among colonial powers, land became the most important exchange commodity for the accumulation of capital and building of the national treasury. To understand the genocidal policy of the US government, the centrality of land sales in building the economic base of the US wealth and power must be seen. Apologists for US expansionism see the 1787 ordinance not as a reflection of colonialism, but rather as a means of “reconciling the problem of liberty with the problem of empire,” in historian Howard Lamar’s words.

Science and the Industrial Revolution have given humankind superhuman powers and practically limitless energy. The social order has been completely transformed, as have politics, daily life and human psychology. But are we happier? Did the wealth humankind accumulated over the last five centuries translate into a new-found contentment? Did the discovery of inexhaustible energy resources open before us inexhaustible stores of bliss?

It is quite natural, then, that the solidly unionized professional paraphrast experiences a surge of dull hatred and fear, and in some cases real panic, when confronted with the possibility that a shift in fashion, or the influence of an adventurous publishing house, may suddenly remove from his head the cryptic rosebush he carries or the maculated shield erected between him and the specter of inexorable knowledge. As a result the canned music of rhymed versions is enthusiastically advertised, and accepted, and the sacrifice of textual precision applauded as something rather heroic, whereas only suspicion and bloodhounds await the gaunt, graceless literalist groping around in despair for the obscure word that would satisfy impassioned fidelity and accumulating in the process a wealth of information which only makes the advocates of pretty camouflage tremble or sneer.

men monopolizes the most desirable mates. Since accumulating wealth and status takes time and work for most men, the norm of polygamy pushes up the age of marriage for males, drives down the age of marriage for females, removes incentives for female educational and economic attainment, and increases the fertility rate. The surplus of unmarried males scrambling for an artificially reduced pool of marriageable females spurs the growth of crime and violence.

Certainly, the Negro has been deprived. Few people consider the fact that, in addition to being enslaved for two centuries, the Negro was, during all those years, robbed of the wages of his toil. No amount of gold could provide an adequate compensation for the exploitation and humiliation of the Negro in America down through the centuries. Not all the wealth of this affluent society could meet the bill. Yet a price can be placed on unpaid wages. The ancient common law has always provided a remedy for the appropriation of the labor of one human being by another. This law should be made to apply for American Negroes. The payment should be in the form of a massive program by the government of special, compensatory measures which could be regarded as a settlement in accordance with the accepted practice of common law. Such measures would certainly be less expensive than any computation based on two centuries of unpaid wages and accumulated interest.

Yet only the economic in the narrow sense will allow us to get beyond the economic. By redeploying the resources capitalism has so considerately stored up for us, socialism can allow the economic to take more of a backseat. It will not evaporate, but it will become less obtrusive. To enjoy a sufficiency of goods means not to have to think about money all the time. It frees us for less tedious pursuits. Far from being obsessed with economic matters, Marx saw them as a travesty of true human potential. He wanted society where the economic no longer monopolised so much time and energy. That our ancestors should have been so preoccupied with material matters is understandable. When you can produce only a slim economic surplus, or scarcely any surplus at all, you will perish without ceaseless hard labour. Capitalism, however, generates the sort of surplus that really could be used to increase leisure on a sizeable scale. The irony is that it creates this wealth in a way that demands constant accumulation and expansion, and thus constant labour. It also creates it in ways that generate poverty and hardship. It is a self-thwarting system. As a result, modern men and women, surrounded by an affluence unimaginable to hunter-gatherers, ancient slaves or feudal serfs, end up working as long and hard as these predecessors ever did. Marx's work is all about human enjoyment. The good life for him is not one of labour but of leisure.

According to Buddhist tradition, Gautama was heir to a small Himalayan kingdom, sometime around 500 BC. The young prince was deeply affected by the suffering evident all around him. He saw that men and women, children and old people, all suffer not just from occasional calamities such as war and plague, but also from anxiety, frustration and discontent, all of which seem to be an inseparable part of the human condition. People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want two million. Those who have two million want 10 million. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rat race. But how to escape it?

In forests – Seeds are planted in the soil (capital) and become trees that shed leaves as they grow. Those shedded leaves become added capital to the soil (dividends/yields). The tree also provides a home for other life forms which return capital to the soil. Upon the death of the tree, it’s entire body becomes capital as it is returned to the soil. In this cycle, every tree is an investment which results in the long term accumulation of soil (capital) over time. As the soil grows, it becomes better able to invest in future trees and host future forests. And the yield of them all collectively becomes greater and greater as the capital accumulates. In fact, everything in a natural ecosystem both is capital and exists in service to capital. This duality of capital in natural ecosystems is why capital in natural ecosystems is able to compound and multiply so well. So when it comes to investing - managing portfolios, we apply this duality of capital perspective and pair it with our stewardship identity, which allows us to grow portfolios and maximize wealth.

...but first the period of human isolation must conclude.' 'What isolation?' I asked him. 'That which is now reigning everywhere, especially in our age, but it is not all concluded yet, its term has not come. For everyone now strives most of all to separate his person, wishing to experience the fullness of life within himself, and yet what comes of all his efforts is not the fullness of life but full suicide, for instead of the fullness of self-definition, they fall into complete isolation. For all men in our age are separated into units, each seeks seclusion in his own hole, each withdraws from the others, hides himself, and hides what he has, and ends by pushing himself away from people and pushing people away from himself. He accumulates wealth in solitude, thinking: how strong, how secure I am now; and does not see, madman as he is, that the more he accumulates, the more he sinks into suicidal impotence. For he is accustomed to relying only on himself, he has separated his unit from the whole, he has accustomed his soul to not believing in people's help, in people or in mankind, and now only trembles lest his money and his acquired privileges perish. Everywhere now the human mind has begun laughably not to understand that a man's true security lies not in his own solitary effort, but in the general wholeness of humanity. But there must needs come a term to this horrible isolation, and everyone will at once realize how unnaturally they have separated themselves one from another. Such will be the spirit of the time, and they will be astonished that they sat in darkness for so long, and did not see the light...

First agriculture, and then industry, changed two fundamental things about the human experience. The accumulation of personal property allowed people to make more and more individualistic choices about their lives, and those choices unavoidably diminished group efforts toward a common good. And as society modernized, people found themselves able to live independently from any communal group. A person living in a modern city or a suburb can, for the first time in history, go through an entire day—or an entire life—mostly encountering complete strangers. They can be surrounded by others and yet feel deeply, dangerously alone. The evidence that this is hard on us is overwhelming. Although happiness is notoriously subjective and difficult to measure, mental illness is not. Numerous cross-cultural studies have shown that modern society—despite its nearly miraculous advances in medicine, science, and technology—is afflicted with some of the highest rates of depression, schizophrenia, poor health, anxiety, and chronic loneliness in human history. As affluence and urbanization rise in a society, rates of depression and suicide tend to go up rather than down. Rather than buffering people from clinical depression, increased wealth in a society seems to foster it.

Hunter-gatherer societies have typically been egalitarian, as we'll soon see, throughout hominin history. Inequality emerged when stuff, things to possess and accumulate, was invented following animal domestication and the development of agriculture. The more stuff, reflecting surplus, job specialization, and technological sophistication, the greater the potential inequality. Moreover, inequality expands enormously when cultures invent inheritance within families. Once invented, inequality became pervasive. Among traditional pastoralists or small-scale agricultural societies, levels of wealth inequality match or exceed those in the most unequal industrialized societies. Why have stratified cultures dominated the planet, generally replacing more egalitarian ones? For population biologist Peter Turchin, the answer is that stratified cultures are ideally suited to being conquerors. They come with chains of command. Both empirical and theoretical work suggest that in addition, in unstable environments, stratified societies are better able to survive resource shortages than egalitarian cultures by sequestering mortality to the lower classes. In other words, when times are tough, the unequal access to wealth becomes the unequal distribution of misery and death.

Snowbound up here with you. Without books or business to occupy my time, I wonder what I’ll do,” he added with a leer. She blushed gorgeously, but her voice was serious as she studied his face. “If things hadn’t gone so well for you-if you hadn’t accumulated so much wealth-you could have been happy up here, couldn’t you?” “With you?” “Of course.” His smile was as somber as hers. “Absolutely.” “Although,” he added, linking her hands behind her back and drawing her a little closer, “you may not want to remain up here when you learn your emeralds are back in their cases at Montmayne.” Her head snapped up, and her eyes shone with love and relief. “I’m so glad. When I realized Robert’s story had been fabrication, it hurt beyond belief to realize I’d sold them.” “It’s going to hurt more,” he teased outrageously, “when you realize your bank draft to cover their cost was a little bit short. It cost me $45,000 to buy back the pieces that had already been sold, and $5,000 to buy the rest back from the jeweler you sold them to.” “That-that unconscionable thief!” she burst out. “He only gave me $5,000 for all of them!” She shook her head in despair at Ian’s lack of bargaining prowess. “He took dreadful advantage of you.” “I wasn’t concerned, however,” Ian continued teasing, enjoying himself hugely, “because I knew I’d get it all back out of your allowance. With interest, of course. According to my figures,” he said, pausing to calculate in his mind what it would have taken Elizabeth several minutes to figure out on paper, “as of today, you now owe me roughly $151,126.” “One hundred and- what?” she cried, half laughing and half irate. “There’s the little matter of the cost of Havenhurst. I added that in to the figure.” Tears of joy clouded her magnificent eyes. “You bought it back from that horrid Mr. Demarcus?” “Yes. And he is ‘horrid.’ He and your uncle ought to be partners. They both possess the instincts of camel traders. I paid $100,000 for it.” Her mouth fell open, and admiration lit her face. “$100,000! Oh, Ian-“ “I love it when you say my name.” She smiled at that, but her mind was still on the splendid bargain he’d gotten. “I could not have done a bit better!” she generously admitted. “That’s exactly what he paid for it, and he told me after the papers were signed that he was certain he could get $150,000 if he waited a year or so.” “He probably could have.” “But not from you!” she announced proudly. “Not from me,” he agreed, grinning. “Did he try?” “He tried for $200,000 as soon as he realized how important it was to me to buy it back for you.” “You must have been very clever and skillful to make him agree to accept so much less.” Trying desperately not to laugh, Ian put his forehead against hers and nodded. “Very skillful,” he agreed in a suffocated voice. “Still, I wonder why he was so agreeable?” Swallowing a surge of laughter, Ian said, “I imagine it was because I showed him that I had something he needed more than he needed an exorbitant profit.” “Really?” she said, fascinated and impressed. “What did you have?” “His throat.

He accumulates wealth in solitude, thinking: how strong, how secure I am now; and does not see, madman as he is, that the more he accumulates, the more he sinks into suicidal impotence. For he is accustomed to relying only on himself, he has separated his unit from the whole, he has accustomed his soul to not believing in people's help, in people or in mankind, and now only trembles lest his money and his acquired privileges perish. Everywhere now the human mind has begun laughably not to understand that a man's true security lies not in his own solitary effort, but in the general wholeness of humanity. But there must needs come a term to this horrible isolation, and everyone will all at once realize how unnaturally they have separated themselves from one another.

men and women, children and old people, all suffer not just from occasional calamities such as war and plague, but also from anxiety, frustration and discontent, all of which seem to be an inseparable part of the human condition. People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want 2 million. Those who have 2 million want 10 million. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rat race. But

The central figure of Buddhism is not a god but a human being, Siddhartha Gautama. According to Buddhist tradition, Gautama was heir to a small Himalayan kingdom, sometime around 500 BC. The young prince was deeply affected by the suffering evident all around him. He saw that men and women, children and old people, all suffer not just from occasional calamities such as war and plague, but also from anxiety, frustration and discontent, all of which seem to be an inseparable part of the human condition. People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want two million. Those who have two million want 10 million. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rat race. But how to escape it? At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely – some dissatisfaction always remained. He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama’s insight was that no matter what the mind experiences, it usually reacts with craving, and craving always involves dissatisfaction. When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things, such as pain. As long as the pain continues, we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that the pleasure might disappear, or we hope that it will intensify. People dream for years about finding love but are rarely satisfied when they find it. Some become anxious that their partner will leave; others feel that they have settled cheaply, and could have found someone better. And we all know people who manage to do both.

What about happiness? What about joy? What about passion? These are the intangible aspects of life that can't be obtained through a mere piece of paper. There are individuals who continue to exist merely because they fear death. They are often told that their true aspirations are unattainable. They are told that pursuing their dreams won't provide sufficient monetary rewards, won't cultivate good morals, and won't guarantee a secure future. But is that all we desire? Is our sole purpose to study until the end of our days? It appears that all we do is engage in education, yet we fail to grasp the bigger picture. To truly live is to experience happiness, not just to accumulate wealth or strive for a secure future. It's about having the freedom to pursue our desires and ambitions. We have our entire lives to reach that point. However, we must acknowledge that our futures can never be entirely secure, as everything can change in an instant.

During the year we interviewed him, Dr. South spent more than $70,000 for his most recent motor vehicle purchase, related sales tax, and insurance. Yet for the same period, how much did he place in his pension plan? About $5,700! In other words, only about $1 in every $125 of his income was set aside for retirement. The amount of time Dr. South took to find the best deal on his car was also counterproductive. We estimated that it took him more than sixty hours to study, negotiate, and purchase his Porsche. How much time and effort does it take someone to place money in a pension plan? A small fraction of this time and energy. It is easy for Dr. South to say he wants to accumulate wealth, but his actions speak much louder than his words. Perhaps that explains why he has lost a considerable amount of wealth through imprudent investing. Investing when one has little or no intellectual basis for one’s decisions often translates into major losses. T

Convinced that struggle was the crucible of character, Rockefeller faced a delicate task in raising his children. He wanted to accumulate wealth while inculcating in them the values of his threadbare boyhood. The first step in saving them from extravagance was keeping them ignorant of their father’s affluence. Until they were adults, Rockefeller’s children never visited his office or refineries, and even then they were accompanied by company officials, never Father. At home, Rockefeller created a make-believe market economy, calling Cettie the “general manager” and requiring the children to keep careful account books.16They earned pocket money by performing chores and received two cents for killing flies, ten cents for sharpening pencils, five cents per hour for practicing their musical instruments, and a dollar for repairing vases. They were given two cents per day for abstaining from candy and a dime bonus for each consecutive day of abstinence. Each toiled in a separate patch of the vegetable garden, earning a penny for every ten weeds they pulled up. John Jr. got fifteen cents an hour for chopping wood and ten cents per day for superintending paths. Rockefeller took pride in training his children as miniature household workers. Years later, riding on a train with his thirteen-year-old daughter, he told a traveling companion, “This little girl is earning money already. You never could imagine how she does it. I have learned what my gas bills should average when the gas is managed with care, and I have told her that she can have for pin money all that she will save every month on this amount, so she goes around every night and keeps the gas turned down where it is not needed.”17 Rockefeller never tired of preaching economy and whenever a package arrived at home, he made a point of saving the paper and string. Cettie was equally vigilant. When the children clamored for bicycles, John suggested buying one for each child. “No,” said Cettie, “we will buy just one for all of them.” “But, my dear,” John protested, “tricycles do not cost much.” “That is true,” she replied. “It is not the cost. But if they have just one they will learn to give up to one another.”18 So the children shared a single bicycle. Amazingly enough, the four children probably grew up with a level of creature comforts not that far above what Rockefeller had known as a boy.

In his book, Nothing Ever Dies: Vietnam and the Memory of War, Viet Thanh Nguyen writes that immigrant communities like San Jose or Little Saigon in Orange County are examples of purposeful forgetting through the promise of capitalism: “The more wealth minorities amass, the more property they buy, the more clout they accumulate, and the more visible they become, the more other Americans will positively recognize and remember them. Belonging would substitute for longing; membership would make up for disremembering.” One literal example of this lies in the very existence of San Francisco’s Chinatown. Chinese immigrants in California had battled severe anti-Chinese sentiment in the late 1800s. In 1871, eighteen Chinese immigrants were murdered and lynched in Los Angeles. In 1877, an “anti-Coolie” mob burned and ransacked San Francisco’s Chinatown, and murdered four Chinese men. SF’s Chinatown was dealt its final blow during the 1906 earthquake, when San Francisco fire departments dedicated their resources to wealthier areas and dynamited Chinatown in order to stop the fire’s spread. When it came time to rebuild, a local businessman named Look Tin Eli hired T. Paterson Ross, a Scottish architect who had never been to China, to rebuild the neighborhood. Ross drew inspiration from centuries-old photographs of China and ancient religious motifs. Fancy restaurants were built with elaborate teak furniture and ivory carvings, complete with burlesque shows with beautiful Asian women that were later depicted in the musical Flower Drum Song. The idea was to create an exoticized “Oriental Disneyland” which would draw in tourists, elevating the image of Chinese people in America. It worked. Celebrities like Humphrey Bogart, Lauren Bacall, Ronald Reagan and Bing Crosby started frequenting Chinatown’s restaurants and nightclubs. People went from seeing Chinese people as coolies who stole jobs to fetishizing them as alluring, mysterious foreigners. We paid a price for this safety, though—somewhere along the way, Chinese Americans’ self-identity was colored by this fetishized view. San Francisco’s Chinatown was the only image of China I had growing up. I was surprised to learn, in my early twenties, that roofs in China were not, in fact, covered with thick green tiles and dragons. I felt betrayed—as if I was tricked into forgetting myself. Which is why Do asks his students to collect family histories from their parents, in an effort to remember. His methodology is a clever one. “I encourage them and say, look, if you tell your parents that this is an academic project, you have to do it or you’re going to fail my class—then they’re more likely to cooperate. But simultaneously, also know that there are certain things they won’t talk about. But nevertheless, you can fill in the gaps.” He’ll even teach his students to ask distanced questions such as “How many people were on your boat when you left Vietnam? How many made it?” If there were one hundred and fifty at the beginning of the journey and fifty at the end, students may never fully know the specifics of their parents’ trauma but they can infer shadows of the grief they must hold.

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

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.