Delphi: Nothing in Excess

Freakonomics on Chinese imports

From Maximus I learned self-government, and not to be led aside by anything; and cheerfulness in all circumstances, as well as in illness; and a just admixture in the moral character of sweetness and dignity, and to do what was set before me without complaining. I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprise, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever passionate or suspicious. He was accustomed to do acts of beneficence and was ready to forgive, and was free from all falsehood; and he presented the appearance of a man who could not be diverted from right rather than of a man who had been improved. I observed, too, that no man could ever think that he was despised by Maximus, or ever venture to think himself a better man. He had also the art of being humorous in an agreeable way.

Source: Marcus Aurelius Antoninus, The Meditations,121-180.

The more populist tone is one indication of a broader debate among Democrats over how much they should break with the centrism of the Clinton years.

Only a fool would dispute over forms of government (Alexander Pope). History has a good word to say for all of them and for government in general. Since men love freedom, and the freedom of individuals in society requires some regulation of conduct, the first condition of freedom is its limitation; make it absolute and it dies in chaos. So the prime task of government is establishing order [Durant, The Lessons of History, 1968]. Democracy, like the other form, is just the way in changing the ruler from the “lazy aristocrats or boring rulers” to the “wealthy and smart one”. Nothing else. So, dear people, never expect anything from any changing if don’t have any role in the changing!

Krugman (1991) in “Geography and Trade” argue that there are three reasons why it is important to start doing economic geography: first, the location of economic activity within countries is an important subject in its own right; second, the lines between international economics and regional economics are becoming blurred in some important cases, for example the establishment of EU in Western Europe; and third, intellectual and empirical laboratory that it provides such as increasing return and imperfect competition.

After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully spoke these words: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29)

The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)

I desire neither victory, nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? Because all those  for whom we desire kingdom, enjoyments, and pleasures  are standing here for the battle, giving up their lives. (1.32-33)

I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.34-35)

O Lord Krishna, what pleasure shall we find in killing our cousin brothers? Upon killing these felons we shall incur sin only. (1.36)

Therefore, we should not kill our cousin brothers. How can we be happy after killing our relatives, O Krishna? (1.37)

Though they are blinded by greed, and do not see evil in the destruction of the family, or sin in being treacherous to friends. Why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.38-39)

Source: Bhagavad gita