A Quote by Edmund Burke
The superfluities of a rich nation furnish a better object of trade than the necessities of a poor one. It is the interest of the commercial world that wealth should be found everywhere.
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It is the interest of the commercial world that wealth should be found everywhere.
The public doesn’t have to be hostile to the rich. ‘Robbing the rich to help the poor’ will only drive the rich away to other countries along with their money. As a matter of fact, their wealth should be respected. All wealth in China belongs to the country.
I learned my values. It's better to be poor than to be beholden. Wealth is not the object of life. You should be polite as long as possible, and when you can't be polite anymore, don't run.
A poor man cannot rival the rich in luxury of life, but he can in luxury of knowledge. He cannot furnish his house as the wealthy can, but he can furnish his head. He cannot found a house of note, but he may found a mind of mark. Though some kingdoms may be adorned or afflicted with kings, learning has always been a republic, where all are equal who know.
Were the superfluities of a nation valued, and made a perpetual tax or benevolence, there would be more alms-houses than poor, schools than scholars, and enough to spare for government besides.
Wealth and poverty are seen for what they are. It begins to be seen that the poor are only they who feel poor, and poverty consists in feeling poor. The rich, as we reckon them, and among them the very rich, in a true scale would be found very indigent and ragged.
It isn't the rich people's fault that poor people are poor. Poor people who get an education and work hard in this country will stop being poor. That should be the goal for all poor people everywhere.
Leo Tolstoy, the greatest anti-patriot of our time, defines patriotism as the principle that will justify the training of wholesale murderers; a trade that requires better equipment in the exercise of man-killing than the making of such necessities as shoes, clothing, and houses; a trade that guarantees better returns and greater glory than that of the honest workingman.
When the rich plunder the poor of his rights, it becomes an example for the poor to plunder the rich of his property, for the rights of the one are as much property to him as wealth is property to the other, and the little all is as dear as the much. It is only by setting out on just principles that men are trained to be just to each other; and it will always be found, that when the rich protect the rights of the poor, the poor will protect the property of the rich. But the guarantee, to be effectual, must be parliamentarily reciprocal.
As recognized since ancient times, the coexistence of very rich and very poor leads to two possibilities, neither a happy one. The rich can rule alone, disenfranchising or even enslaving the poor, or the poor can rise up and confiscate the wealth of the rich.
Nothing is more maddening than being questioned by the object of one's interest about the object of hers, should that object not be you.
A wealthy doctor who can help a poor man, and will not without a fee, has less sense of humanity than a poor ruffian, who kills a rich man to supply his necessities.
We have a system of justice in [the US] that treats you much better if you're rich and guilty than if you're poor and innocent. Wealth, not culpability, shapes outcomes.
In a system of free trade and free markets poor countries - and poor people - are not poor because others are rich. Indeed, if others became less rich the poor would in all probability become still poorer.
All of the incessant debate about development assistance, and whether the rich are doing enough to help the poor, actually concerns less than 1% of rich world income. The effort required of the rich is indeed so slight that to do less is to announce brazenly to a large part of the world: 'You count for nothing.' We should not be surprised, then, if in later years the rich reap the whirlwind of that heartless response.
It is manifestly contrary to the law of nature, however defined, that a handful of people should gorge themselves with superfluities while the hungry majority goes in need of necessities.
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