The Lord keeps the house and knows his servants. If he had sent this innocent and splendid man to live obscure on the plain of stone, it was part of his housekeeping, of the strange economy of the stone and the rose, the rivers that run and
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“Hey! Raster!” Raster is so glad to be wanted that he does figure eights around the screen. “Calculator!” I shout. “No need, boss! Simply tell me your desired calculation, and I will do it in my head!” So I have a most tedious conversation with Raster, in which I estimate the number of cubic feet in Soldier Field, rounded to the nearest foot. I ask Raster to multiply that by 24,808 and he shoots back: 537,824,167,717. A nongeek wouldn’t have thought twice. But I say, “Raster, you have Spam for brains. It should be an exact multiple of eight!” Evidently my brother’s new box came with one of those defective chips that makes errors when the numbers get really big.”
― The Big Book of Cyberpunk
― The Big Book of Cyberpunk
“The same was true in Rome, where for a very long time Roman citizens not only paid no taxes but had a right to a share of the tribute levied on others, in the form of the dole—the “bread” part of the famous “bread and circuses.”53”
― Debt: The First 5,000 Years
― Debt: The First 5,000 Years
“There are endless variations on this sort of tit-for-tat, or almost tit-for-tat, gift exchange. The most familiar is the exchange of presents: I buy someone a beer; they buy me the next one. Perfect equivalence implies equality. But consider a slightly more complicated example: I take a friend out to a fancy restaurant for dinner; after a discreet interval, my friend does the same. As anthropologists have long been in the habit of pointing out, the very existence of such customs—especially, the feeling that one really ought to return the favor—can’t be explained by standard economic theory, which assumes that any human interaction is ultimately a business deal and that we are all self-interested individuals trying to get the most for ourselves for the least cost or least amount of effort.28 But this feeling is quite real, and it can cause genuine strain for those of limited means trying to keep up appearances. So: Why, if I took a free-market economic theorist out to an expensive dinner, would that economist feel somewhat diminished—uncomfortably in my debt—until he had been able to return the favor? Why, if he were feeling competitive with me, would he be inclined to take me to someplace even more expensive?”
― Debt: The First 5,000 Years
― Debt: The First 5,000 Years
“In other words, while most of us can imagine what we owe to our parents as a kind of debt, few of us can imagine being able to actually pay it—or even that such a debt ever should be paid. Yet if it can’t be paid, in what sense is it a “debt” at all? And if it is not a debt, what is it?”
― Debt: The First 5,000 Years
― Debt: The First 5,000 Years
“When coins go out of circulation, after all, the metal doesn’t simply disappear. In the Middle Ages—and this seems to have been true across Eurasia—the vast majority of it ended up in religious establishments, churches, monasteries, and temples, either stockpiled in hoards and treasuries or gilded onto or cast into altars, sanctums, and sacred instruments. Above all, it was shaped into images of gods. As a result, those rulers who did try to put an Axial Age–style coinage system back into circulation—invariably, to fund some project of military expansion—often had to pursue self-consciously anti-religious policies in order to do so. Probably the most notorious was one Harsa, who ruled Kashmir from 1089 to 1101 AD, who is said to have appointed an officer called the “Superintendent for the Destruction of the Gods.” According to later histories, Harsa employed leprous monks to systematically desecrate divine images with urine and excrement, thus neutralizing their power, before dragging them off to be melted down.9 He is said to have destroyed more than four thousand Buddhist establishments before being betrayed and killed, the last of his dynasty—and his miserable fate was long held out as an example of where the revival of the old ways was likely to lead one in the end.”
― Debt: The First 5,000 Years
― Debt: The First 5,000 Years
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