wealth

I emphasise it now; I had little-to-nothing in common with other people. Their values I did not comprehend, their ideals were to me a living horror. Call it ostentatious but I even sought to provide tangible proof of my withdrawal from the world. I posted a sign in the entrance to the building wherein I dwelt; a sign that indicated I had no wish to be disturbed by anyone, for any purpose whatsoever.As these convictions took hold of me and, as I denied, nay even repudiated, the hold that the current society of men possesses over its ranks, as I retreated into a hermitage of the imagination, disentangling my own concerns from those paramount to the age in which I happened to be born, an age with no claim to be more enlightened, significant or progressive than any other, I tried to make a stand for the spirit. Tyranny, in this land, I was told, was dead. But I contend that the replacement of one form of tyranny with another is still tyranny. The secret police now operate not via the use of brute force in dark underground cells; they operate instead by a process of open brainwashing that is impossible to avoid altogether. The torture cells are not secret; they are everywhere, and so ubiquitous that they are no longer seen for what they are.One may abandon television; one may abandon all forms of broadcast media, even the Internet, but the advertising hoardings in every street, on vehicles, inside transport centres, are still there. And they contain the same messages.Only the very rich can avoid their clutches utterly. Those who have obtained sufficient wealth may choose their own surroundings, free from the propaganda of a decayed futurity. And yet, and yet, in order to obtain such a position of freedom it is first necessary to have served the ideals of the tyranny slavishly, thereby validating it.("The Tower")

The rich eat life, the poor eat death; so what is the problem they ask?

I wonder if there is anyone who is not depraved. A wearisome thought.I want money. Unless I have it....In my sleep, a natural death!

Because the culture we breathe and work in rushes against rest. It equates our worth with production and wealth and fame. The more we work toward those goals, the more society assigns us worth.

Armed with all the powers, enjoying all the wealth they owe to science, our societies are still trying to practice and to teach systems of values already destroyed at the roots by that very science. Man knows at last that he is alone in the indifferent immensity of the universe, whence which he has emerged by chance. His duty, like his fate, is written nowhere.

Our democratic societies rest on a meritocratic worldview, or at any rate a meritocratic hope, by which I mean a belief in a society in which inequality is based more on merit and effort than on kinship and rents. This belief and this hope play a very crucial role in modern society, for a simple reason: in a democracy, the professed equality of rights of all citizens contrasts sharply with the very real inequality of living conditions, and in order to overcome this contradiction it is vital to make sure that social inequalities derive from rational and universal principles rather than arbitrary contingencies. Inequalities must therefore be just and useful to all, at least in the realm of discourse and as far as possible in reality as well.

People above the line of bare subsistence in this age, and in all earlier ages, do not use the surplus which society has given them primarily for useful purposes. They do not seek to expand their lives, to live more wisely, intelligently, understandingly, but to impress other people with the fact that they have a surplus.

Why did they all have to tread so very delicately around Celeste's money? It was like wealth was an embarrassing medical condition. It was the same with Celeste's beauty. Strangers gave Celeste the same furtive looks they gave to people with missing limbs, and if Madeline ever mentioned Celeste's looks, Celeste responded with something like shame. "Shhh," she'd say, looking around fearfully in case someone overheard. Everyone wanted to be rich and beautiful, but the truly rich and beautiful had to pretend they were just the same as everyone else. Oh, it was a funny old world.

Wealth is a gift from God, and pride is bequeathed to us from the devil.

The bankers and financiers are badly overplaying their hands, again, and people are starting to catch on to the scam.Real wealth is tangible things produced with tangible effort. Loans made out of thin-air 'money' require no effort and are entirely ephemeral. But if those loans are used to acquire real ownership of real assets, then something has been exchanged for nothing and one party is getting screwed.

Wealth will always find their way out of societies where truth and honesty are not established into the societies where there are principles of honesty and truth.

Wealth will always find a way of escaping from societies without an established system of truth and honesty, into societies that are well established in truth and honesty.

In a materialistic society, the dead body of a rich man__ dog is regarded as a corpse; that of a poor man, a carcass.

In the room of holding out an example for imitation, [the nobility] give only a warning to the lower classes of the people, who are taught to despise the boasted pre-eminence of birth, when attached to the meanest actions and most unwarrantable pursuits; and from hence proceeds all the licentiousness and spirit of equality that causes general disturbance.

Functional societies need algorithms which reward us for being of service to those who need it most. Instead we have algorithms which reward us for being of service to those who need it least

What is rank if not protection from the consequences which fall upon common men?

In an advanced industrial society it becomes almost impossible to seek, even to imagine, unemployment as a condition for autonomous, useful work. The infrastructure of society is arranged so that only the job gives access to the tools of production...Housework, handicrafts, subsistence agriculture, radical technology, learning exchanges, and the like are degraded into activities for the idle, the unproductive, the very poor, or the very rich. A society that fosters intense dependence on commodities thus turns its unemployed into either its poor or its dependents.

The businessman is only tolerable so long as his gains can be held to bear some relation to what, roughly and in some sense, his activities have contributed to society.