Instruct: Given a question, retrieve relevant documents that can help answer the question.
Query: Can greed be a good thing?
Ivan Boesky famously defended greed in an 18 May 1986 commencement address at the UC Berkeley's School of Business Administration, in which he said, "Greed is all right, by the way. I want you to know that. I think greed is healthy. You can be greedy and still feel good about yourself". This speech inspired the 1987 film "Wall Street", which features the famous line spoken by Gordon Gekko: "Greed, for lack of a better word, is good. Greed is right, greed works. Greed clarifies, cuts through, and captures the essence of the evolutionary spirit. Greed, in all of its forms; greed for life, for money, for love, knowledge has marked the upward surge of mankind."
“Since 1776 "The Pursuit of Happiness" has been the great world question. Here, reflecting on modern survey techniques and results, Carol Graham drills deeper. What does happiness mean? For example, is it opportunity for a meaningful life? Or, is it blissful contentment? And why does it vary, as it does, across individuals and around the world? How does the perception of happiness differ in countries as disparate as Cuba, Afghanistan, Japan, and Russia? Carol Graham is opening up a whole new frontier in economic and social policy.” –George Akerlof, Professor of Economics at UC Berkeley and 2001 Nobel Laureate in Economics
Reading “If a woman conceives,” Rabbi Levi said three things: It is only natural that if a person has given into another’s keeping an ounce of silver in private, and the latter returns a pound of gold in public, the former will surely be grateful to the latter; and so is it with God. Human beings entrust to God a drop of fluid in privacy, and God openly returns to them completed and perfected human beings. Rabbi Levi said a second thing: It is natural that, if a person is confined without attention to a chamber, and someone comes and kindles a light for the person there, the former should feel gratitude towards the latter. So too is it with God. When the embryo is in its mother’s womb, God causes a light to shine for it there with which it can see from one end of the world to the other. Rabbi Levi said a third thing: It is natural that, if a person is confined without attention to a chamber, and someone comes and releases the person and takes the person out from there, the former should feel gratitude to the latter. Even so when the embryo is in its mother’s womb, God comes and releases it and brings it forth into the world.
In Plato's Gorgias (and in the Protagoras 345c4-e6), Socrates argues that no one does wrong willingly, one of the most famous doctrines to be associated with him. When framed in modern (Western) terms, the implication is that it is ignorance, rather that free individual agency, that is responsible for morally wrong actions.
ReelScotland reviewed the film, concluding "an emotive film which shows both what can happen when a Government considers money over its own laws and how those at the sharp end remain resilient throughout". Roger Ebert of the "Chicago Sun-Times" gave the film three stars out of four, writing that the most fascinating aspect of the documentary is "Trump’s almost joyous rudeness" and that "the underlying message is that if you are rich and powerful enough, you can run roughshod over tradition and private property rights and buy your place at the table." Stephen Holden wrote in the New York Times that the documentary is an "unabashedly hostile portrait" of Trump, depicting him as "an insensitive, lying bully" who tried to pressure the golf course’s neighbors into sell their properties to him, including threatening them with compulsory purchase orders.
The business fable of The Chicken and the Pig is about commitment to a project or cause. When producing a dish made of ham or bacon and eggs, the pig provides the ham or bacon which requires his or her sacrifice and the chicken provides the eggs which are not difficult to produce. Thus the pig is really committed in that dish while the chicken is only involved, yet both are needed to produce the dish.
The "Catechism of the Catholic Church" defines virtue as "a habitual and firm disposition to do the good." Traditionally, the seven Christian virtues or heavenly virtues combine the four classical cardinal virtues of prudence, justice, temperance and courage (or fortitude) with the three theological virtues of faith, hope and charity. These were adopted by the Church Fathers as the seven virtues.
As a concept, wendigo can apply to other situations than just Native American-European relations. It can serve as a metaphor explaining any pattern of domination by which groups subjugate and dominate or violently destroy and displace. Joe Lockhard, English professor at Arizona State University, argues that wendigos are agents of "social cannibalism" who know "no provincial or national borders; all human cultures have been visited by shape shifting wendigos. Their visitations speak to the inseparability of human experience . . . National identity is irrelevant to this borderless horror". Lockhard's ideas explain that wendigos are an expression of a dark aspect of human nature: the drive toward greed, consumption, and disregard for other life in the pursuit of self-aggrandizement.
Self-enhancement can occur by either self-advancing or self-protecting, that is either by enhancing the positivity of one's self-concept, or by reducing the negativity of one's self-concept. Self-protection appears to be the stronger of the two motives, given that avoiding negativity is of greater importance than encouraging positivity. However, as with all motivations, there are differences between individuals. For example, people with higher self-esteem appear to favour self-advancement, whereas people with lower self-esteem tend to self-protect. This highlights the role of risk: to not defend oneself against negativity in favour of self-promotion offers the potential for losses, whereas whilst one may not gain outright from self-protection, one does not incur the negativity either. People high in self-esteem tend to be greater risk takers and therefore opt for the more risky strategy of self-advancement, whereas those low in self-esteem and risk-taking hedge their bets with self-protection.
Cognitive dissonance, a theory originally developed by Festinger (1957), is the idea that people experience a sense of guilt or uneasiness when two linked cognitions are inconsistent, such as when there are two conflicting attitudes about a topic, or inconsistencies between one's attitude and behavior on a certain topic. The basic idea of the Cognitive Dissonance Theory relating to attitude change, is that people are motivated to reduce dissonance which can be achieved through changing their attitudes and beliefs. Cooper & Fazio's (1984) have also added that cognitive dissonance does not arise from any simple cognitive inconsistency, but rather results from freely chosen behavior that may bring about negative consequences. These negative consequences may be threats to the consistency, stability, predictability, competence, moral goodness of the self-concept, or violation of general self-integrity.
In contrast to the Jewish view of being morally balanced, Original Sin refers to the idea that the sin of Adam and Eve's disobedience (sin "at the origin") has passed on a spiritual heritage, so to speak. Christians teach that human beings inherit a corrupted or damaged human nature in which the tendency to do bad is greater than it would have been otherwise, so much so that human nature would not be capable now of participating in the afterlife with God. This is not a matter of being "guilty" of anything; each person is only personally guilty of their own actual sins. However, this understanding of original sin is what lies behind the Christian emphasis on the need for spiritual salvation from a spiritual Saviour, who can forgive and set aside sin even though humans are not inherently pure and worthy of such salvation. Paul the Apostle in Romans and I Corinthians placed special emphasis on this doctrine, and stressed that belief in Jesus would allow Christians to overcome death and attain salvation in the hereafter.
While the story is thematically similar to "Candide" by Voltaire, also published early in 1759 – both concern young men travelling in the company of honoured teachers, encountering and examining human suffering in an attempt to determine the root of happiness – their root concerns are distinctly different. Voltaire was very directly satirising the widely read philosophical work by Gottfried Leibniz, particularly the "Theodicee", in which Leibniz asserts that the world, no matter how we may perceive it, is necessarily the "best of all possible worlds". In contrast the question Rasselas confronts most directly is whether or not humanity is essentially capable of attaining happiness. Rasselas questions his choices in life and what new choices to make in order to achieve this happiness. Writing as a devout Christian, Johnson makes through his characters no blanket attacks on the viability of a religious response to this question, as Voltaire does, and while the story is in places light and humorous, it is not a piece of satire, as is "Candide".
Uncertainty was a major factor, argued by several economists, that contributed to the worsening and length of the depression. It was also said to be responsible "for the initial decline in consumption that marks the" beginning of the Great Depression by economists Paul R. Flacco and Randall E. Parker. Economist Ludwig Lachmann argues that it was pessimism that prevented the recovery and worsening of the depression President Hoover is said to have been blinded from what was right in front of him.
' (; ) is a French satire first published in 1759 by Voltaire, a philosopher of the Age of Enlightenment. The novella has been widely translated, with English versions titled Candide: or, All for the Best (1759); Candide: or, The Optimist (1762); and Candide: Optimism""' (1947). It begins with a young man, Candide, who is living a sheltered life in an Edenic paradise and being indoctrinated with Leibnizian optimism by his mentor, Professor Pangloss. The work describes the abrupt cessation of this lifestyle, followed by Candide's slow and painful disillusionment as he witnesses and experiences great hardships in the world. Voltaire concludes with Candide, if not rejecting Leibnizian optimism outright, advocating a deeply practical precept, "we must cultivate our garden", in lieu of the Leibnizian mantra of Pangloss, "all is for the best" in the "best of all possible worlds".
In "The Concept of Anxiety", Haufniensis focuses on the first anxiety experienced by man: Adam's choice to eat from God's forbidden tree of knowledge or not. Since the concepts of good and evil did not come into existence before Adam ate the fruit, which is now dubbed original sin, Adam had no concept of good and evil, and did not know that eating from the tree was evil. What he did know was that God told him not to eat from the tree. The anxiety comes from the fact that God's prohibition itself implies that Adam is free and that he could choose to obey God or not. After Adam ate from the tree, sin was born. So, according to Kierkegaard, anxiety precedes sin, and it is anxiety that leads Adam to sin. Haufniensis mentions that anxiety is the presupposition for hereditary sin.
There are several explanations as to why Judas betrayed Jesus. In the earliest account, in the Gospel of Mark, when he goes to the chief priests to betray Jesus, he is offered money as a reward, but it is not clear that money is his motivation. In the Gospel of Matthew account, on the other hand, he asks what they will pay him for handing Jesus over. In the Gospel of Luke and the Gospel of John, the devil enters into Judas, causing him to offer to betray Jesus. The Gospel of John account has Judas complaining that money has been spent on expensive perfumes to anoint Jesus which could have been spent on the poor, but adds that he was the keeper of the apostles' purse and used to steal from it.
Economics is a social science which studies the production, distribution, trade, and consumption of goods and services. Economics focuses on measurable variables, and is broadly divided into two main branches: microeconomics, which deals with individual agents, such as households and businesses, and macroeconomics, which considers the economy as a whole, in which case it considers aggregate supply and demand for money, capital and commodities. Aspects receiving particular attention in economics are resource allocation, production, distribution, trade, and competition. Economic logic is increasingly applied to any problem that involves choice under scarcity or determining economic value.
The central theme of "The House of Mirth" is essentially "the struggle between who we are and what society tells us we should be". Thus, it is considered by many to be as relevant today as it was in 1905. If its sole subject had been the excesses and lives of the rich and famous, by themselves, it is doubtful it would have remained popular for as long as it has. "The House of Mirth" continues to attract readers over a century after its first publication, possibly due to its timeless theme. That the life and death of Lily Bart matters to modern readers suggests that Wharton succeeded in her purpose: to critique "a society so relentlessly materialistic and self-serving that it casually destroys what is most beautiful and blameless within it."
Grim Tuesday is a novel written by Garth Nix in 2004, and was first published in the USA by Scholastic Press and in Great Britain by HarperCollins Children's Books. It is the second book in the Keys to the Kingdom series, and it focuses on Arthur Penhaligon’s quest to regain his place as the rightful heir. Grim Tuesday is afflicted with the deadly sin of greed.
Social credit is an interdisciplinary distributive philosophy developed by C. H. Douglas (1879–1952), a British engineer who published a book by that name in 1924. It encompasses economics, political science, history, and accounting. Its policies are designed, according to Douglas, to disperse economic and political power to individuals. Douglas wrote, "Systems were made for men, and not men for systems, and the interest of man which is self-development, is above all systems, whether theological, political or economic." Douglas said that Social Crediters want to build a new civilization based upon "absolute economic security" for the individual, where "they shall sit every man under his vine and under his fig tree; and none shall make them afraid." In his words, "what we really demand of existence is not that we shall be put into somebody else's Utopia, but we shall be put in a position to construct a Utopia of our own."
In "The Pleasures and Sorrows of Work" (2009), de Botton produced a survey of ten different jobs, including accountancy, rocket science and biscuit manufacture. The book, a piece of narrative non-fiction, includes two hundred original images and aims to unlock the beauty, interest and occasional horror of the modern world of work. After a negative review of the book by "New York Times" critic Caleb Crain, de Botton posted a scathing ad hominem attack against Crain. He later apologized for his remarks.
Early in the 1990s, Groth took issue with Sim's stance of self-publishing as the best option for creators, and began to disseminate the view that it was best to work for a publisher, mentioning Ivan Boesky's address to the University of California's commencement ceremony in May 1986, where Boesky informed his audience that "greed is all right, by the way. I want you to know that. I think greed is healthy. You can be greedy and still feel good about yourself."
Other academics tend to compare greed to an addiction, because greed like smoking and drinking can illustrate that if a person can take over one's addictions it is possible to avert bad effects from resisting it. On the other hand, if one can not resist its temptations, he can easily get swept away by it. In other words, it can be deduced that certain traders who join the business world for the emotional agitation and desire of hitting that emotional high, are addicted to the release of certain brain chemicals that determine those states of happiness, euphoria and relaxation. Before mentioned fact can also imply that such traders are susceptible to all addictions. Furthermore, humans' brains are naturally activated by financial awards, which in the same way as drugs produce an incredible but perilous feeling and thus an addictive experience.
On July 28, 2009, Cardinal Tarcisio Bertone cited Gekko's "Greed is good" slogan in a speech to the Italian Senate, saying that the free market had been replaced by a "greed market", and also blamed such a mentality for the 2007-2008 financial crisis.
The final explanatory feature important to the Taliban's insurgency as a greed-based rebellion is the influence of a previous rebellion. With the support of the CIA and ISI the young Taliban in the 1990s were pitted against the Soviet Union in proxy war. This enabled the Taliban to do a number of things. They became involved in opium trade, were provided with weapons, and began to construct the organizational aptitude that allows for their continued success today. The previous involvement of the Taliban in an armed insurgency allows one of the issues with a greed-based insurgency to be dismissed. Collier and Hoeffler assert that the government has an innate advantage in greed-based conflicts as the government is more organized. However, in the case of the Afghan conflict this is not true. The transitional government is more fractionalized, less cooperative, and more ethnically divided than the Taliban. Therefore, using the greed-model we should actually expect the Taliban to defeat the transitional government after NATO's withdrawal, as the government possesses few advantages.