Commodity Quotes (displaying: 1 - 30 of 91 quotes )
Every given commodity fights for itself, cannot acknowledge the others, and attempts to impose itself everywhere as if it were the only one. The spectacle, then is the epic poem of this struggle, an epic which cannot be concluded by the fall of any Troy. The spectacle does not sign the praises of men and their weapons, but of commodities and their passions. In this blind struggle every commodity, pursuing its passion, unconsciously realizes something higher: the becoming-world of the commodity, which is also the becoming-commodity of the world. Thus, by means of a ruse of commodity logic, what's specific in the commodity wears itself out in the fight while the commodity-form moves toward its absolute realization.
Modern man has transformed himself into a commodity; he experiences his life energy as an investment with which he should make the highest profit, considering his position and the situation on the personality market. He is alienated from himself, from his fellow men and from nature. His main aim is profitable exchange of his skills, knowledge, and of himself, his "personality package" with others who are equally intent on a fair and profitable exchange. Life has no goal except the one to move, no principle except the one of fair exchange, no satisfaction except the one to consume. p97.
Oil and coal? Of course, it's a fungible commodity and they don't flag, you know, the molecules, where it's going and where it's not [...]. So, I believe that what Congress is going to do, also, is not to allow the export bans to such a degree that it's Americans that get stuck to holding the bag without the energy source that is produced here, pumped here.
I've become convinced that genius is a vastly overrated commodity. I think this country is full of geniuses, guys and gals so bright they make your average card carrying MENSA member look like Fucko the Clown. And I think that most of them are teachers, living and working in small town obscurity because that's the way they like it.
Our culture is not unacquainted with the idea of food as a spiritually loaded commodity. We're just particular about which spiritual arguments we'll accept as valid for declining certain foods. Generally unacceptable reasons: environmental destruction, energy waste, the poisoning of workers. Acceptable: it's prohibited by a holy text. Set down a platter of country ham in front of a rabbi, an imam, and a Buddhist monk, and you may have just conjured three different visions of damnation. Guests with high blood pressure may add a fourth. Is it such a stretch, then, to make moral choices about food based on the global consequences of its production and transport?
Let me tell you what you feel like when you know you are ready to die. You sleep a lot, and when you wake up the very first thought in your head is that you wish you could go back to bed. You go entire days without eating, because food is a commodity that keeps you here. You read the same page a hundred times. You rewind your life like a videocassette and see the things that make you weep, things that make you pause, but nothing that makes you want to play it forward. You forget to comb your hair, to shower, to dress. And then one day, when you make the decision that you have enough energy left in you to do this one, last, monumental thing, there comes a peace. Suddenly you are counting moments as you haven’t for months. Suddenly you have a secret that makes you smile, that makes people say you look wonderful, although you feel like a shell-brittle and capable of cracking into a thousand pieces.
When you're cooking with food as alive as this -- these gorgeous and semigorgeous fruits and leaves and flesh -- you're in no danger of mistaking it for a commodity, or a fuel, or a collection of chemical nutrients. No, in the eye of the cook or the gardener ... this food reveals itself for what it is: no mere thing but a web of relationships among a great many living beings, some of them human, some not, but each of them dependent on each other, and all of them ultimately rooted in soil and nourished by sunlight.
As mankind grew obsessed with its hours, the sorrow of lost time became a permanent hole in the human heart. People fretted over missed chances, over inefficient days; they worried constantly about how long they would live, because counting life’s moments had led, inevitably, to counting them down. Soon, in every nation and in every language, time became the most precious commodity.
The universe danced towards life. Life was a remarkably common commodity. Anything sufficiently complicated seemed to get cut in for some, in the same way that anything massive enough got a generous helping of gravity. The universe had a definite tendency towards awareness. This suggested a certain subtle cruelty woven into the very fabric of space-time.
The commercial media … help citizens feel as if they are successful and have met these aspirations, even if they have not. They tend to neglect reality (they don't run stories about how life is hard, fame and fortune elusive, hopes disappointed) and instead celebrate idealized identities – those that, in a commodity culture, revolve around the acquisition of status, money, fame and power, or at least the illusion of these things. The media, in other words, assist the commercial culture in “need creation”, prompting consumers to want things they don't need or have never really considered wanting. And catering to these needs, largely implanted by advertisers and the corporate culture, is a very profitable business. A major part of the commercial media revolves around selling consumers images and techniques to “actualize” themselves, or offering seductive forms of escape through entertainment and spectacle. News is filtered into the mix, but actual news is not the predominant concern of the commercial media.
Why did Baudelaire? why does anyone? write poetry, in the teeth of all the evidence that one wants you to do so? No one wants you to write it and having written it in spite of them, no one wants to read it. Above all, no one wants to pay for it. For better or worse, a poem has a hard time turning into a commodity.
Few men are willing to brave the disapproval of their fellows, the censure of their colleagues, the wrath of their society. Moral courage is a rarer commodity than bravery in battle or great intelligence. Yet it is the one essential, vital quality for those who seek to change a world which yields most painfully to change.
Contrary to popular opinion, manners are not a luxury good that's interesting only to those who can afford to think about them. The essence of good manners is not exclusivity, nor exclusion of any kind, but sensitivity. To practice good manners is to confer upon others not just consideration but esteem; it's to bathe others in a commodity best described by noted speller Aretha Franklin.
The so-called consumer society and the politics of corporate capitalism have created a second nature of man which ties him libidinally and aggressively to the commodity form. The need for possessing, consuming, handling and constantly renewing the gadgets, devices, instruments, engines, offered to and imposed upon the people, for using these wares even at the danger of one’s own destruction, has become a “biological” need.
Prayer that craves a particular commodity—anything less than all good, is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is theft and meanness. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg.