It is this idea 'decency' should be attached to wealth -and 'indecency'' to poverty - that forms the core of one strand of skeptical complaint against the modern status-ideal. Why should failure to make money be taken as a sign of an unconditionally flawed human being rather than of a fiasco in one particular area if the far larger, more multifaceted, project of leading a good life? Why should both wealth and poverty be read as the predominant guides to an individual's morals ?
Our capacity to draw happiness from aesthetic objects or material goods in fact seems critically dependent on our first satisfying a more important range of emotional or psychological needs, among them the need for understanding, for love, expression and respect.
to design means forcing ourselves to unlearn what we believe we already know, patiently to take apart the mechanisms behind our reflexes and to acknowledge the mystery and stupefying complexity of everyday gestures like switching off a light of turning on a tap
Perhaps because the origins of a certain kind of love lie in an impulse to escape ourselves and out weaknesses by an alliance with the beautiful and noble. But if the loved ones love us back, we are forced to return to ourselves, and are hence reminded of the things that had driven us into love in the first place. Perhaps it was not love we wanted after all, perhaps it was simply someone in whom to believe, but how can we continue to believe the the beloved now that they believe in us?
We tend to believe in the modern secular world that if you tell someone something once, they'll remember it. ... Religions go, "Nonsense. You need to keep repeating the lesson 10 times a day. So get on your knees and repeat it." That's what all religions tell us: "Get on your knees and repeat it 10 or 20 or 15 times a day." Otherwise our minds are like sieves.
Status Anxiety: A worry, so pernicious as to be capable of ruining extended stretches of our lives, that we are in danger of failing to conform to the ideals of success laid down by our society and that we may as a result be stripped of dignity and respect; a worry that we are currently occupying too modest a rung or are about to fall to a lower one.
He was a volatile mixture of confidence and vulnerability. He could deliver extended monologues on professional matters, then promptly stop in his tracks to peer inquisitively into his guest's eyes for signs of boredom or mockery, being intelligent enough to be unable fully to believe in his own claims to significance. He might, in a past life, have been a particularly canny and sharp-tongued royal advisor.