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Quote by Vaclav Havel

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The Power of the Powerless

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Vaclav Havel
Vaclav Havel

Vaclav Havel, born on October 5, 1936, was the former president of Czechoslovakia. He was a playwright, politician, and a leading figure in the Velvet Revolution. Known for his unwavering commitment to freedom, democracy, and human rights, Havel's works and actions had a profound impact on European politics in the post-Cold War era. more

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“This pandering to the rich disgusts me,' James said. 'Every day I find workmen putting up walls about a section of the ward to make a new private room for a general or an official.' 'It is not pandering,' Dr. Peng said. Virtue shone in his narrow brilliantly black eyes. 'It is necessity, Charity patients do not pay. Generals and officials and millionaires pay very well. I daresay you would complain Dr. Liang, if your salary were curtailed--an excellent salary it is, too ...' James glared into the handsome smooth face. Then he turned and went out, slamming the door slightly.”

PovertyEthicsMedical Access
Book:Kinfolk
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“У 1958 році американський політолог Едвард Бенфілд сформулював впливову теорію, відповідно до якої низький рівень економічного розвитку в цьому регіоні пов’язаний з міцними родинними зв’язками. За його словами, такі зв’язки зменшують довіру до членів інших родів і негативно впливають на співпрацю заради спільної мети, що знижує рівень економічного розвитку в регіоні.”

FamilyPovertyEconomyCorruptionNepotism
Book:The Journey of Humanity: The Origins of Wealth and Inequality
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“Дуже часто рекомендації західних держав щодо розвитку політики в бідніших країнах мало відрізняються від «ритуалів відновлення» в жителів острова Танна. Вони передбачають зовнішню імітацію інститутів, що мають стосунок до економічного процвітання розвинених країн, без належного врахування передумов їхнього добробуту — умов, яких у відсталіших державах може й не бути.”

PovertyEconomyWelfareImitationReforms
Book:The Journey of Humanity: The Origins of Wealth and Inequality
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“Antisthenes was not the first to differ significantly from the Hesiodic assessment of work. Rather, his proposition that ponos is a good rather than an unwelcome punishment was preceded by the emergence of an "industrious optimism" especially after the late fifth century. Optimistic man sets himself above environmental forces and asserts himself in the world as an indomitable force. Rather than accepting a god-given lot, he dares to "take fate by the throat." Rather than plodding the old furrows, he strikes out in a new direction, gives himself new tasks, implements his own plans, accepts his own failures. Some are more driven than others. The most ambitious impose upon themselves the greatest tasks and work incessantly for success. Some terrible restlessness goads these imperialists on, and as they hunt victory relentlessly they stamp down the weak and scoff at talk of justice. What do they want? It is hard to tell, since no success seems to satisfy them. Each triumph inspires new undertakings, each disaster resilient hope. They seem to toil on without end, as if human desire itself were infinite.”

PovertyCynicismToilCynicsHesiodAntisthenesIndustrious Optimism
Book:The Greek Praise of Poverty: Origins of Ancient Cynicism
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“25:25,35,39. when your brother will be low. Meaning: when your fellow Israelite will be so poor that he has difficulty holding onto his land. It has long been noted that the three times that this phrase occurs in this chapter reflect three stages of increasing hardship. In the first, the person has to sell his land. In the second, he has both lost his land and is without money. And in the third, he himself is sold (or sells himself) into servitude. And at each stage, the man's fellow Israelite is commanded to help him. If he has to sell his land, one must redeem it for him and then give it back to him in the jubilee year. If he is without money, one must lend him money without any charge or interest. And if he is sold, one must not treat him as a slave. Here the units of laws convey the specific requirements while the arrangement conveys the basic principle, namely, that as one's brother's need increases, so does one's responsibility to help him. Further, one must thus help one's fellow as a matter of law. This chapter never speaks of charity, nor does it appeal to one's feelings of compassion or generosity. An unfortunate Israelite need not feel degraded to be poor nor ashamed to be pitied. Economic suffering is rather treated as a reality of life, which one is required by law to remedy. The poor man thus can know that his brother is helping him because the system requires brothers to help one another and that, if the shoe were on the other foot, he would do the same for his brother. This is not to say that the text denies or discourages feelings of compassion, but only that the fulfillment of the law is not made dependent upon the presence or absence of such feelings.”

PovertyLeviticus
Book:Commentary on the Torah
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