I have seen that community and a close relationship with the land can enrich human life beyond all comparison with material wealth or technological sophistication. I have learned that another way is possible.
My daily affairs are quite ordinary; but I'm in total harmony with them. I don't hold on to anything, don't reject anything; nowhere an obstacle or conflict. Who cares about wealth and honor? Even the poorest thing shines. My miraculous power and spiritual activity: drawing water and carrying wood.
I am dedicating the majority of my wealth to improving education. It is the key to the survival of the human race. We have to plan for our collective future - and the first step begins with the social, emotional, and intellectual tools we provide to our children. As humans, our greatest tool for survival is our ability to think and to adapt - as educators, storytellers, and communicators our responsibility is to continue to do so.
The ability to talk well is to a man what cutting and polishing are to the rough diamond. The grinding does not add anything to the diamond. It merely reveals its wealth.
The rich are like beasts of burden, carrying treasure all day, and at the night of death unladen; they carry to their grave only the bruises and marks of their toil.
Wealth is a great sin in the eyes of God. Poverty is a great sin in the eyes of man.
Wealth brings a heavy purse; poverty, a light spirit.
You obviously don't know what an Old Man of the Sea great wealth is. It is not a fat purse and time to spend it. Its owner finds himself beset on every side, at every hour, wherever he goes, by persistent pleaders, like beggars in Bombay, each demanding that he invest or give away part of his wealth. He becomes suspicious of honest friendship--indeed honest friendship is rarely offered him; those who could have been his friends are too fastidious to be jostled by beggars, too proud to risk being mistaken for one.
A better distribution of incomes would increase that efficiency by diverting a great fund of wealth from the useless to the useful members of society. To cut off the income of the useless will not impair their efficiency. They have none to impair. It will, in fact, compel them to acquire a useful function.
Seneca's virtue shows forth so live and vigorous in his writings, and the defense is so clear there against some of these imputations, as that of his wealth and excessive spending, that I would not believe any testimony to the contrary.
Wealth held by a class and used ambitiously becomes as despotic as an absolute monarchy, and has in its hands manners, customs, laws, institutions, and governments themselves.
Wealth in activity--capital with all its friction--is far safer than invested wealth lying dead.
Very few men acquire wealth in such a manner as to receive pleasure from it. Just as long as there is the enthusiasm of the chase they enjoy it; but when they begin to look around, and think of settling down, they find that that part by which joy enters is dead in them. They have spent their lives in heaping up colossal piles of treasure, which stand, at the end, like the pyramids in the desert sands, holding only the dust of kings.
The noblest people are those despising wealth, learning, pleasure and life; esteeming above them poverty, ignorance, hardship and death.
A little in one's own pocket is better than much in another man's purse.
We want Realism's wealth of experience and Symbolism's depth of feeling. All art is a problem of balance between two opposites.
Because of its concrete content, sense-certainty immediately appears as the richest kind of knowledge, indeed a knowledge of infinite wealth for which no bounds can be found, either when we reach out into space and time in which it is dispersed, or when we take a bit of this wealth, and by division enter into it. Moreover, sense-certainty appears to be the truest knowledge ... but, in the event, this very certainty proves itself to be the most abstract and poorest truth. All that it says about what it knows is just that it is; and its truth contains nothing but the sheer being of the thing.
While [Plato] affirmed with emphasis that the place of the individual in society should not be determined by birth or wealth or any conventional status, but by his own nature as discovered in the process of education, he had no perception of the uniqueness of individuals. For him they fall by nature into classes, and into a very small number of classes at that.
Anyone, without any great penetration, may distinguish the dispositions consequent on wealth; for its possessors are insolent and overbearing, from being tainted in a certain way by the getting of their wealth. For they are affected as though they possessed every good; since wealth is a sort of standard of the worth of other things; whence every thing seems to be purchasable by it.
Man makes one journey all his living days, Down through the realms of music and of art; Down through the halls of fame and glorious praise; Down through the tears and triumphs of the heart To some sweet woman waiting some place there. For her he builds his cities and makes war, Seeks gold and glorious wealth to store.
When I was born, my father wanted to drown me, but my mother persuaded him to let me live in disguise, to see if I could bring any wealth to the household.
It is a mere illusion that, above a certain income, the personal desires will be satisfied and leave a wider margin for the generous impulse.
Wealth has more and more increased, and at the same time gathered itself more and more into masses, strangely altering the old relations, and increasing the distance between the rich and the poor.
Some books are drenchèd sandsOn which a great soul's wealth lies all in heaps,Like a wrecked argosy.
It is a common fate -- a woman's lot -- To waste on one the riches of her soul, Who takes the wealth she gives him, but cannot Repay the interest, and much less the whole.
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