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A Zen master named Gisan asked a young student to bring him a pail of water to cool his bath. The student brought the water and, after cooling the bath, threw on to the ground the little that was left over. "You dunce!" the master scolded him. "Why didn't you give the rest of the water to the plants? What right have you to waste even a drop of water in this temple?" The young student attained Zen in that instant. He changed his name to Tekisui, which means a drop of water.
As I have walked among the desperate, rejected and angry young men I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through nonviolent action. But they asked — and rightly so — what about Vietnam? They asked if our own nation wasn't using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government.
As I have walked among the desperate, rejected, and angry young men, I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through non-violent action; for they ask and write me, "So what about Vietnam?" They ask if our nation wasn't using massive doses of violence to solve its problems to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without first having spoken clearly to the greatest purveyor of violence in the world today: my own government. For the sake of those boys, for the sake of this government, for the sake of the hundreds of thousands trembling under our violence I cannot be silent.
The typical Westerner wishes to be the cause of as many changes as possible in his environment; the typical Chinaman wishes to enjoy as much and as delicately as possible.
If everything must have a cause, then God must have a cause. If there can be anything without a cause, it may just as well be the world as God, so that there cannot be any validity in that argument. It is exactly of the same nature as the Hindu's view, that the world rested upon an elephant and the elephant rested upon a tortoise; and when they said, "How about the tortoise?" the Indian said, "Suppose we change the subject." The argument is really no better than that.
The only thing that one really knows about human nature is that it changes. Change is the one quality we can predicate of it.
If you want to deserve Hell, you need only stay in bed. The world is iniquity; if you accept it, you are an accomplice, if you change it you are an executioner.
But now let me return to my theme of the many changes that have taken place since I was last here. There is a jocular saying: ‘To improve is to change; to be perfect is to have changed often.’ I had to use that once or twice in my long career.
Full fathom five thy father lies; Of his bones are coral made; Those are pearls that were his eyes; Nothing of him that doth fade, But doth suffer a sea-change Into something rich and strange. Sea-nymphs hourly ring his knell: Ding-dong. Hark! now I hear them — Ding-dong, bell.
Change in all things is sweet.Remark: While this quote is known as Aristotle's, he didn't proposed as his own saying, but as a citation from the other author. The full text is: But 'change in all things is sweet', as the poet says, because of some vice.
was intended to be used in exchange, but not to increase at interest. And this term interest, which means theof money from money, is applied to the breeding of money because the offspring resembles the parent. Wherefore of all modes of getting wealth this is the most unnatural.
A state is not a mere , having a common place, established for the prevention of mutualand for the sake of exchange.... Political society exists for the sake of, and not of mere companionship.
The superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops.
Sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can transform.
If people had understood how patents would be granted when most of today's ideas were invented, and had taken out patents, the industry would be at a complete standstill today.… The solution to this is patent exchanges with large companies and patenting as much as we can.
A few minutes later the little Prince of Wales was garlanded with Tom's fluttering odds and ends, and the little Prince of Pauperdom was tricked out in the gaudy plumage of royalty. The two went and stood side by side before a great mirror, and lo, a miracle: there did not seem to have been any change made!
I beseech your good lordship that order be taken to change this law—oh, let no more poor creatures be visited with its tortures.
At long intervals he drew his thumb along the edge of his knife, and nodded his head with satisfaction. "It grows sharper," he said; "yes, it grows sharper." ... "It was his father that did it all. I am but an archangel; but for him I should be pope!" The King stirred. The hermit sprang noiselessly to the bedside, and went down upon his knees, bending over the prostrate form with his knife uplifted. The boy stirred again; his eyes came open for an instant, but there was no speculation in them, they saw nothing; the next moment his tranquil breathing showed that his sleep was sound once more.
"In the beginning of a change, the patriot is a scarce man, and brave, and hated and scorned. When his cause succeeds, the timid join him, for then it costs nothing to be a patriot"
The fact that 1855 years ago , and that the moneychangers of our age enlisted on the side of tyranny happen again chiefly to be Jews, is perhaps no more than a historical coincidence.
Money does not arise by convention, any more than the state does. It arises out of exchange, and arises naturally out of exchange; it is a product of the same.
accumulate faster than the population; thus wages; thus population; thus grain prices; thus the difficulty of production and hence the exchange values.
Money is a crystal formed of necessity in the course of the exchanges, whereby different products of labour are practically equated to one another and thus by practice converted into commodities.
The national debt has given rise to , to dealings in negotiable effects of all kinds, and to , in a word to stock-exchange gambling and the modern .
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