The essence of the Revolution is to abolish the attainment of unqualified power of man over man either by vote-getting, money-pressure or crude terror. The Revolution repudiates profit or terror altogether as methods of human intercourse. It turns the attention of men and women back from a frantic and futile struggle for the means of power, a struggle against our primary social instincts, to an innate urgency to make and to a beneficial competition for preeminence in social service. It recalls man to a clean and creative life from the entanglements and perversion of secondary issues into which he has fallen. It replaces property and official authority by the compelling prestige of sound achievement. Eminent service remains the only source of influence left in the world . . .
...alone in this city, alone on this sea. The days were strewn about him, he was a drunkard of days. He had achieved nothing. He had his life--it was not worth much--not like a life that, though ended, had truly been something. If I had had courage,he thought, if I had had faith. We preserve ourselves as if that were important, and always at the expense of others. We hoard ourselves. We succeed if they fail, we are wise if they are foolish, and we go onward, clutching, until there is no one--we are left with no companion save God. In whom we do not believe. Who we know does not exist.
If you're trying to be miserable, it's important you don't have any goals. No school goals, personal goals, family goals. Your only objective each day should be to inhale and exhale for sixteen hours before you go to bed again. Don't read anything informative, don't listen to anything useful, don't do anything productive. If you start achieving goals, you might start to feel a sense of excitement, then you might want to set another goal, and then your miserable mornings are through. To maintain your misery, the idea of crossing off your goals should never cross your mind.
The sciences have two extremities which meet. The first is the ignorance in which men find themselves at birth. The second is that attained by great souls. They have surveyed whatever man can know, find that they know all, meet in that same ignorance whence they started. It is a clever ignorance, which knows itself. Those among them who, having emerged from the first ignorance, have been unable to achieve the other & have some smattering of this self-satisfied knowledge, pose as experts. The latter do not disturb people, are no more mistaken in their judgments on everything than others. The masses, the skilled, make up the retinue of a nation. The others, who respect it, are equally respected by it.
Common man does not speculate about the great problems. With regard to them he relies upon other people's authority, he behaves as "every decent fellow must behave,'' he is like a sheep in the herd. It is precisely this intellectual inertia that characterizes a man as a common man. Yet the common man does choose. He chooses to adopt traditional patterns or patterns adopted by other people because he is convinced that this procedure is best fitted to achieve his own welfare. And he is ready to change his ideology and consequently his mode of action whenever he becomes convinced that this would better serve his own interests.
It is important to note that the acquisition of wealth, as the accepted standard of succes, does not refer to increasing material goods for sustenance purposes, or even for the purpose of increasing enjoyment. It refers rather to wealth as a sign of individual power, a proof of achievement and self-worth.Modern economic individualism, though based on belief in the free individual, has resulted in the phenomenon that increasingly large numbers of people have to work on the property (capital) of a few powerful owners. It is not surprising that such a situation should lead to widespread insecurity, for not only is the individual faced with a criterion of succes over which he has only partial control but also his opportunities for a job are in considerable measure out of his control.
The respectable family that supports worthless relatives or covers up their crimes in order to "protect the family name"(as if the moral stature of one man could be damaged by the actions of another)-the bum who boasts that his great-grandfather was an empire-builder, or the small-town spinster who boasts that her maternal great-uncle was a state senator and her third cousin gave a concert at carnegie hall (as if the achievement of one man could rub off on the mediocrity of another)-the parents who search geneological trees in order to evaluate their prospective son-in-law.-the celebrity who starts his autobiography with a detailed account of his family history -All these are samples of racism.
If the only thing I did for the rest of my life was treat others kindly, file manila folders, and sit on the porch watching the grass grow it would be enough. It had to be. I did the math. The number of people who actually achieve a significant legacy is trifling compared to the vast number who go from birth to death living relatively unremarkable lives (at least on the surface). And maybe that wasn't the failure I'd been conditioned to believe. Maybe there was something to be said in praise of an outwardly unremarkable life. Maybe there were deep everyday forms of magic that had nothing to do with profound acomplishments or a Twitter feed that resonated down through the ages.
“The people who stand before kings may look like they did it all by themselves. But in fact they are invariably the beneficiaries of hidden advantages and extraordinary opportunities and cultural legacies that allow them to learn and work hard and make sense of the world in ways others cannot. It makes a difference where and when we grew up. The culture we belong to and the legacies passed down by our forebears shape the patterns of our achievements in ways we cannot begin to imagine. It's not enough to ask what successful people are like, in other words. It is only by asking where they are from that we can unravel the logic behind who succeeds and who doesn't.”
“When you're traveling you need to take care of yourself to get by, you have to keep an eye on yourself and your place in the world. It means concentrating on yourself, thinking about yourself and looking after yourself. So when you travel all you really encounter is yourself, as if that were the whole point of it. When you're at home you simply are, you don't have to struggle with anything or achieve anything. You don't have to worry about the railways connections, and timetables, you don't need to experience any thrills or disappointments. You can put yourself to one side - and that's when you see the most.”