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Read through the most famous quotes by topic #capital
I'm interested in giving business an opportunity by improving the tax environment to invest and grow with Pennsylvania, to expand and put more money in capital investment and creating jobs. ↗
Following the rise of the Labour Party it seemed reasonable, in 1927, to expect, or at least hope, that co-operation for the common good might gradually replace the competitiveness of capitalism. ↗
Capitalist ideology in general, Zizek maintains, consists precisely in the overvaluing of belief - in the sense of inner subjective attitude - at the expense of the beliefs we exhibit and externalize in our behavior. So long as we believe (in our hearts) that capitalism is bad, we are free to continue to participate in capitalist exchange. According to Zizek, capitalism in general relies on this structure of disavowal. We believe that money is only a meaningless token of no intrinsic worth, yet we act as if it has a holy value. Moreover, this behavior precisely depends upon the prior disavowal - we are able to fetishize money in our actions only because we have already taken an ironic distance towards money in our heads. ↗
...when the public is interested and demands a punishment, no matter what the offense, great or small,it thinks of only one punishment, and that is death. What about this matter of crime and punishment, anyhow? I may know less than the rest, but I have at least tried to find out...The more men study, the more they doubt the effect of severe punishment on crime. And yet Mr. Savage tells this court that if these boys are hanged, there will be no more murder. Mr. Savage is an optimist. He says that if the defendants are hanged there will be no more boys like these. I could give him a sketch of punishment. . . . You can trace it all down through the history of man. You can trace the burnings, the boiling, the drawings and quarterings, the hanging of people in England at the crossroads, carving them up and hanging them as examples for all to see. We can come down to the last century when nearly two hundred crimes were punishable by death, and by death in every form; not only hanging—that was too humane—but burning, boiling, cutting into pieces, torturing in all conceivable forms. You can read the stories of the hangings on a high hill, and the populace for miles around coming out to the scene, that everybody might be awed into goodness. Hanging for picking pockets—and more pockets were picked in the crowd that went to the hanging than had been known before. Hangings for murder—and men were murdered on the way there and on the way home. Hangings for poaching, hangings for everything and hangings in public, not shut up cruelly and brutally in a jail, out of the light of day, wakened in the night time and led forth and killed, but taken to the shire town on a high hill, in the presence of a multitude, so that all might see that the wages of sin were death. . . . Gradually the laws have been changed and modified, and men look back with horror at the hangings and the killings of the past. What did they find in England? That as they got rid of these barbarous statutes crimes decreased instead of increased; as the criminal law was modified and humanized, there was less crime instead of more. I will undertake to say, your Honor, that you can scarcely find a single book written by a student—and I will include all the works on criminology of the past—that has not made the statement over and over again that as the penal code was made less terrible crimes grew less frequent. . . . If these two boys die on the scaffold, which I can never bring myself to imagine—if they do die on the scaffold, the details of this will be spread over the world. Every newspaper in the United States will carry a full account. Every newspaper of Chicago will be filled with the gruesome details. It will enter every home and every family. Will it make men better or make men worse? I would like to put that to the intelligence of man, at least such intelligence as they have. I would like to appeal to the feelings of human beings so far as they have feelings—would it make the human heart softer or would it make hearts harder? How many men would be colder and crueler for it? How many men would enjoy the details, and you cannot enjoy human suffering without being affected for better or for worse; those who enjoyed it would be affected for the worse. I am pleading for life, understanding, charity, kindness, and the infinite mercy that considers all. I am pleading that we overcome cruelty with kindness and hatred with love. I know the future is on my side. Your Honor stands between the past and the future. You may hang these boys; you may hang them by the neck until they are dead. But in doing it you will turn your face toward the past. . . . I am pleading for the future; I am pleading for a time when hatred and cruelty will not control the hearts of men. When we can learn by reason and judgment and understanding and faith that all life is worth saving, and that mercy is the highest attribute of man. ↗
In the two years after No Logo came out, I went to dozens of teach-ins and conferences, some of them attended by thousands of people (tens of thousands in the case of the World Social Forum), that were exclusively devoted to popular education about the inner workings of global finance and trade. No topic was too arcane: the science of genetically modified foods, trade-related intellectual property rights, the fine print of bilateral trade deals, the patenting of seeds, the truth about certain carbon sinks. I sensed in these rooms a hunger for knowledge that I have never witnessed in any university class. It was as if people understood, all at once, that gathering this knowledge was crucial to the survival not just of democracy but of the planet. Yes, this was complicated, but we embraced that complexity because we were finally looking at systems, not just symbols. ↗
