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"Akin to the idea that time is money is the concept, less spoken but as commonly assumed, that we may be adequately represented by money. The giving of money has thus become our characteristic virtue. But to give is not to do. The money is given in lieu of action, thought, care, time."
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"That policy which aims at raising the objective exchange-value of money is called, after the most important means at its disposal, restrictionism or deflationism. This nomenclature does not really embrace all the policies that aim at an increase in the value of money. The aim of restrictionism may also be attained by not increasing the quantity of money when the demand for it increases, or by not increasing it enough. This method has quite often been adopted as a way of increasing the value of money in face of the problems of a depreciated credit-money standard."
"Neither has the wealth of a country any bearing on the valuation of its money. Nothing is more erroneous than the widespread habit of regarding the monetary standard as something in the nature of the shares of the State or the community.Such observers fail to recognize that the valuation of the rnonetary unit does not depend upon the wealth of the country, but upon the ratio between the quantity of money and the demand for it, so that even the richest country may have a bad currency and the poorest country a good one."
"Miracle focus messages compels masses to think that the process of production is not necessary for prosperity."
"It has been proposed that monetary liabilities should be settled in terms of gold and not according to their nominal amount. If this proposal were adopted, for each mark that had been borrowed that sum would have to be repaid that could at the time of repayment buy the same weight of gold as one mark could at the time when the debt contract was entered into. The fact that such proposals are now put forward and meet with approval shows that etatism has already lost its hold on the monetary system and that inflationary policies are inevitably approaching their end. Even only a few years ago, such a proposal would either have been ridiculed or else branded as high treason."
"The State does not govern the market; in the market in which products are exchanged it may quite possibly be a powerful party, but nevertheless it is only one party of many, nothing more than that. All its attempts to transform the exchange-ratios between economic goods that are determined in the market can only be undertaken with the instruments of the market."
"A variation in the objective exchange-value of money can arise only when a force is exerted in one direction that is not cancelled by a counteracting force in the opposite direction. If the causes that alter the ratio between the stock of money and the demand for it from the point of view of an individual consist merely in accidental and personal factors that concern that particular individual only, then, according to the law of large numbers, it is likely that the forces arising from this cause, and acting in both directions in the market, will counterbalance each other."
"If wealth is a magnet, poverty is a kind of repellent."
"The big print giveth and the fine print taketh away."
Explore more quotes by Wendell Berry
"The most exemplary nature is that of the topsoil. It is very Christ-like in its passivity and beneficence, and in the penetrating energy that issues out of its peaceableness. It increases by experience, by the passage of seasons over it, growth rising out of it and returning to it, not by ambition or aggressiveness. It is enriched by all things that die and enter into it. It keeps the past, not as history or as memory, but as richness, new possibility. Its fertility is always building up out of death into promise. Death is the bridge or the tunnel by which its past enters its future."
"This is the man who will be my grandfather-the man who will be the man who was my grandfather. The tenses slur and slide under the pressure of collapsed time."
"He was lonely because he could imagine himself as anything but himself and as anywhere but where he was. His competitiveness and self-centeredness cut him off from any thought of shared life. He wanted to have more because he thought that having more would make him able to live more, and he was lonely because he never thought of the sources, the places, where he was going to get what he wanted to have, or of what his having it might cost others. It was loneliness that sometimes even he felt; you could see it. A self-praiser has got to accept a big loneliness in order to accept a little credit."
"Much protest is naA ve; it expects quick, visible improvement and despairs and gives up when such improvement does not come. Protesters who hold out longer have perhaps understood that success is not the proper goal. If protest depended on success, there would be little protest of any durability or significance. History simply affords too little evidence that anyone's individual protest is of any use. Protest that endures, I think, is moved by a hope far more modest than that of public success: namely, the hope of preserving qualities in one's own heart and spirit that would be destroyed by acquiescence."
"Our present idea of freedom is only the freedom to do as we please: to sell ourselves for a high salary, a home in the suburbs, and idle weekends. But that is a freedom dependent upon affluence, which is in turn dependent upon the rapid consumption of exhaustible supplies. The other kind of freedom is the freedom to take care of ourselves and of each other. The freedom of affluence opposes and contradicts the freedom of community life."
"My wish simply is to live my life as fully as I can. In both our work and our leisure, I think, we should be so employed. And in our time this means that we must save ourselves from the products that we are asked to buy in order, ultimately, to replace ourselves."
"Agriculture must mediate between nature and the human community, with ties and obligations in both directions. To farm well requires an elaborate courtesy toward all creatures, animate and inanimate. It is sympathy that most appropriately enlarges the context of human work. Contexts become wrong by being too small - too small, that is, to contain the scientist or the farmer or the farm family or the local ecosystem or the local community - and this is crucial."
"This is a book about Heaven. I know it now. It floats among us like a cloud and is the realest thing we know and the least to be captured, the least to be possessed by anybody for himself. It is like a grain of mustard seed, which you cannot see among the crumbs of earth where it lies. It is like the reflection of the trees on the water."
"By then I wasn't just asking questions; I was being changed by them. I was being changed by my prayers, which dwindled down nearer and nearer to silence, which weren't confrontations with God but with the difficulty--in my own mind, or in the human lot--of knowing what or how to pray. Lying awake at night, I could feel myself being changed--into what, I had no idea."
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