A Quote by Alfred Nobel

I regard large inherited wealth as a misfortune, which merely serves to dull men's faculties. A man who possesses great wealth should, therefore, allow only a small portion to descend to his relatives. Even if he has children, I consider it a mistake to hand over to them considerable sums of money beyond what is necessary for their education. To do so merely encourages laziness and impedes the healthy development of the individual's capacity to make an independent position for himself.
I take it that 'gentleman' is a term that only describes a person in his relation to others; but when we speak of him as 'a man,' we consider him not merely with regard to his fellow-men, but in relation to himself,--to life--to time--to eternity.
Think of yourself as a container for wealth. If your container is small and your money is big, what's going to happen? You will lose it. Your container will overflow and the excess money will spill out all over the place. You simply cannot have more money than the container. Therefore you must grow to be a big container so you cannot only hold more wealth but also attract more wealth. The universe abhors a vacuum and if you have a very large money container, it will rush in to fill the space.
The man who lives for himself is a failure. Even if he gains much wealth, position or fortune, he is still a failure. The man who lives for others has achieved true success. A rich man who consecrates his wealth and his position to the good of humanity is a success.
On glancing over my notes of the seventy odd cases in which I have during the last eight years studied the methods of my friend Sherlock Holmes, I find many tragic, some comic, a large number merely strange, but none commonplace; for, working as he did rather for the love of his art than for the acquirement of wealth, he refused to associate himself with any investigation which did not tend towards the unusual, and even the fantastic.
Men are naturally lazy, and require some great stimulus to goad their flagging ambitions and enable them to overcome the inertia which comes from ease and the consciousness of inherited wealth. Whatever lessens in a young man the feeling that he must make his way in the world cripples his chance of success. Poverty has ever been the priceless spur that has goaded man up to his own loaf.
Rich people should consider that they are only trustees for what they posses, and should show their wealth to be more in doing good than merely in having it.
Be sure that you give the poor the aid they most need. If you give money, spend yourself with it, and do not merely abandon it to them. Often the poor man is not cold and hungry as he is dirty and ragged and gross. It is partly his taste, and not merely his misfortune.
It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There must be thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman.
The black money issue should not be misunderstood as one of merely avoiding taxes. It is, in fact, a major systemic crime of denying the nation's financial system the proceeds of wealth. Such denial should actually be declared as treason, where opportunities to share the wealth for the benefit of the poor are wilfully denied.
The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.
The man of wealth [should] consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer to produce the most beneficial results for the community - the man of wealth thus becoming the mere trustee and agent for his poorer brethren, bringing to their service his superior wisdom, experience and ability to administer, doing for them better than that they would or could do for themselves.
The great passion in a man's life may not be for women or men or wealth or toys or fame, or even for his children, but for his masculinity, and at any point in his life he may be tempted to throw over the things for which he regularly lays down his life for the sake of that masculinity. He may keep this passion secret from women, and he may even deny it to himself, but the other boys know it about themselves and the wiser ones know it about the rest of us as well.
Two common conceptions with regard to advertising which are held by a considerable number of people are that enormously large sums of money are expended for it, and that much of this expenditure is an economic waste.
Dull would be the man who should merely tolerate this plan of social industry. Weak would be the position of him who should take an apologetic tone in defending it, or present its claims in a merely negative way, by exposing the evils and perils of the socialistic plan.
Wealth brings noble opportunities, and competence is a proper object of pursuit; but wealth, and even competence, may be bought at too high a price. Wealth itself has no moral attribute. It is not money, but the love of money, which is the root of all evil. It is the relation between wealth and the mind and the character of its possessor which is the essential thing.
Mathematical knowledge is not-as all Cambridge men are surely aware-the result of any special gift. It is merely the development of those conceptions of form and number which every human being possesses; and any person of average intellect can make himself a fair mathematician if he will only pay continuous attention; in plain English, think enough about the subject.
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