Late modern society is principally concerned with purchasing things, in ever greater abundance and variety, and so has to strive to fabricate an ever greater number of desires to gratify, and to abolish as many limits and prohibitions upon desire as it can. Such a society is already implicitly atheist and so must slowly but relentlessly apply itself to the dissolution of transcendent values. It cannot allow ultimate goods to distract us from proximate goods. Our sacred writ is advertising, our piety is shopping, our highest devotion is private choice. God and the soul too often hinder the purely acquisitive longings upon which the market depends, and confront us with values that stand in stark rivalry to the only truly substantial value at the center of the social universe: the price tag.

The shame and the downfall of a modern materialistic society is her inability to treasure, care for, admire, adore, cherish, value, revere, respect, uphold, uplift, protect, shield, defend, safeguard, treasure and love her children. I praise all the cultures of this world that naturally harbor and actively manifest these instincts. If a nation or if a population of people fails to recognize the excellent value and distinction of the lives of her children and is defective enough to have lost the capability of expressing and acting upon these instincts then there is nothing that can save that nation or those people. The prosperity of a people is not measured in banks, financial markets, economy and the death of its humanity is evident not through the loss of life but in the loss of love for its children.

We always want what is not ours. It’s intriguing. We think if we can just get that, we’ll finally be happy. The lure of what we do not have is deceptive.True freedom, however, is found in being content with what we already have. Can you imagine it? Can you imagine being whole, complete, fulfilled - content with what you already have? It sounds too good to be true.Utter satisfaction? That is freedom.That is what everyone is searching for.Where, though, can you find this kind of contentment?I've noticed that the more I’ve come to know Jesus, the less I've desired material things.Materialism is what happens when you find your joy in things. Contentment is what happens when you find your joy in Jesus. They’re complete opposites. You can easily differentiate a materialistic person from a content person.

The problem with people today, is, they have religions but they have no spirituality. They go to church but they cannot even manage the condition of their own souls. They take pride to state the name of their religions and broadcast these things on facebook and everywhere, thinking that the nature of their religion represents the nature of their spirit. It's just the same as how they present their cars, houses, and degrees to the world— to stand as a representation of what they are. That's not spirituality; that's still materialism. Yes, perhaps your car, house and degree represents what you've achieved (or what your status in society is); but your religion does not represent what your spirit is like. You cannot go to a certain church or belong to a certain group of people and have that be a replica of your spirit.

The thing that really is trying to tyrannize through government is Science. The thing that really does use the secular arm is Science. And the creed that really is levying tithes and capturing schools, the creed that really is enforced by fine and imprisonment, the creed that really is proclaimed not in sermons but in statues, and spread not by pilgrims but by policemen—that creed is the great but disputed system of thought which began with Evolution and has ended in Eugenics. Materialism is really our established Church; for the government will really help it to persecute its heretics…I am not frightened of the word ‘persecution’…It is a term of legal fact. If it means the imposition by the police of a widely disputed theory, incapable of final proof—then our priests are not now persecuting, but our doctors are.

The fundamental absurdity of materialism is that it starts from the objective, and takes as the ultimate ground of explanation something objective, whether it be matter in the abstract, simply as it is thought, or after it has taken form, is empirically given - that is to say, is substance, the chemical element with its primary relations. Some such thing it takes, as existing absolutely and in itself, in order that it may evolve organic nature and finally the knowing subject from it, and explain them adequately by means of it; whereas in truth all that is objective is already determined as such in manifold ways by the knowing subject through its forms of knowing, and presupposes them; and consequently it entirely disappears if we think the subject away. Thus materialism is the attempt to explain what is immediately given us by what is given us indirectly.

Imagine if all the car makers in the world were to sit down together to design one extremely simple, embellishment-free, functional car that was made from the most environmentally-sustainable materials, how cheap to buy and humanity-and-Earth-considerate that vehicle would be. And imagine all the money that would be saved by not having different car makers duplicating their efforts, competing and trying to out-sell each other, and overall how much time that would liberate for all those people involved in the car industry to help those less fortunate and suffering in the world. Likewise, imagine when each house is no longer designed to make an individualised, ego-reinforcing, status-symbol statement for its owners and all houses are constructed in a functionally satisfactory, simple way, how much energy, labour, time and expense will be freed up to care for the wellbeing of the less fortunate and the planet.

Our lives are mere flashes of light in an infinitely empty universe. In 12 years of education the most important lesson I have learned is that what we see as “normal” living is truly a travesty of our potential. In a society so governed by superficiality, appearances, and petty economics, dreams are more real than anything anything in the “real world”. Refuse normalcy. Beauty is everywhere, love is endless, and joy bleeds from our everyday existence. Embrace it. I love all of you, all my friends, family, and community. I am ceaselessly grateful from the bottom of my heart for everyone. The only thing I can ask of you is to stay free of materialism. Remember that every day contains a universe of potential; exhaust it. Live and love so immensely that when death comes there is nothing left for him to take. Wealth is love, music, sports, learning, family and freedom. Above all, stay gold.

Two ideas are opposed — not concepts or abstractions, but Ideas which were in the blood of men before they were formulated by the minds of men. The Resurgence of Authority stands opposed to the Rule of Money; Order to Social Chaos, Hierarchy to Equality, socio-economico-political Stability to constant Flux; glad assumption of Duties to whining for Rights; Socialism to Capitalism, ethically, economically, politically; the Rebirth of Religion to Materialism; Fertility to Sterility; the spirit of Heroism to the spirit of Trade; the principle of Responsibility to Parliamentarism; the idea of Polarity of Man and Woman to Feminism; the idea of the individual task to the ideal of ‘happiness’; Discipline to Propaganda-compulsion; the higher unities of family, society, State to social atomism; Marriage to the Communistic ideal of free love; economic self-sufficiency to senseless trade as an end in itself; the inner imperative to Rationalism.

He looked at them and saw their faces did not fit. The skin on the skulls crawled and twitched like half-solid paste. All the heads in his angle of vision seemed irregular lumps, like potatoes but without a potato’s repose: potatoes with crawling surfaces punctured by holes which opened and shut, holes blocked with coloured jelly or fringed with bone stumps, elastic holes through which air was sucked or squirted, holes secreting salt, wax, spittle and snot. He grasped a pencil in his trouser pocket, wishing it were a knife he could thrust through his cheek and use to carve his face down to the clean bone. But that was foolish. Nothing clean lay under the face. He thought of sectioned brains, palettes, eyeballs and ears seen in medical diagrams and butcher’s shops. He thought of elastic muscle, pulsing tubes, gland sacks full of lukewarm fluid, the layers of cellular and fibrous and granular tissues inside a head. What was felt as tastes, caresses, dreams and thoughts could be seen as a cleverly articulated mass of garbage.

Because there is nothing, nothing on Urras that we Anarresti need! We left with empty hands, a hundred and seventy years ago, and we were right. We took nothing. Because there is nothing here but States and their weapons, the rich and their lies, and the poor and their misery. There is no way to act rightly, with a clear heart, on Urras. There is nothing you can do that profit does not enter into, and fear of loss, and the wish for power. You cannot say good morning without knowing which of you is ‘superior’ to the other, or trying to prove it. You cannot act like a brother to other people, you must manipulate them, or command them, or obey them, or trick them. You cannot touch another person, yet they will not leave you alone. There is no freedom. It is a box—Urras is a box, a package, with all the beautiful wrapping of blue sky and meadows and forests and great cities. And you open the box, and what is inside it? A black cellar full of dust, and a dead man. A man whose hand was shot off because he held it out to others.

There are at least two ways to believe in the idea of quality. You can believe there's something ineffable going on within the human mind, or you can believe we just don't understand what quality in a mind is yet, even though we might someday. Either of those opinions allows one to distinguish quantity and quality. In order to confuse quantity and quality, you have to reject both possibilities. The mere possibility of there being something ineffable about personhood is what drives many technologists to reject the notion of quality. They want to live in an airtight reality that resembles an idealized computer program, in which everything is understood and there are no fundamental mysteries. They recoil from even the hint of a potential zone of mystery or an unresolved seam in one's worldview. This desire for absolute order usually leads to tears in human affairs, so there is a historical reason to distrust it. Materialist extremists have long seemed determined to win a race with religious fanatics: Who can do the most damage to the most people?

The double consequence of artifice--to project sentience out onto the made world and in turn to make sentience itself into a complex living artifact--is thus fractured, neatly fractured, into two separable consequences, one of which (projection) belongs to one group of people, and the other of which (reciprocation) belongs to another group of people, and this shattering of the original integrity of projection-reciprocation into a double location has its most sustained registration in the texture of analysis that alternates between an almost sensuous rendering of the inner desire and movements of capital (the large Artifact) on the one hand and an almost arithmetic recording of amplified human embodinedness on the other. Though the interior value of capital is projected there through the collective labor of the workers, it now (by becoming internally self-referential, and when once more externally referential, referring to a much smaller group of people whom it now disembodies and exempts from the process of production) standas apart from and against its own inventors.

[Materialism] seeks the primary and most simple state of matter, and then tries to develop all the others from it; ascending from mere mechanism, to chemism, to polarity, to the vegetable and to the animal kingdom. And if we suppose this to have been done, the last link in the chain would be animal sensibility - that is knowledge - which would consequently now appear as a mere modification or state of matter produced by causality. Now if we had followed materialism thus far with clear ideas, when we reached its highest point we would suddenly be seized with a fit of the inextinguishable laughter of the Olympians. As if waking from a dream, we would all at once become aware that its final result - knowledge, which it reached so laboriously, was presupposed as the indispensable condition of its very starting-point, mere matter; and when we imagined that we thought matter, we really thought only the subject that perceives matter; the eye that sees it, the hand that feels it, the understanding that knows it. Thus the tremendous petitio principii reveals itself unexpectedly.

Enttäuschung und Frustration werden [...] alle erleben, die sich wie im Märchen danach sehnen, Glück in einem Schlaraffenland zu finden ... Nur, dass unser Schlaraffenland nicht ein großer Berg von süßem Brei ist ... wir haben andere Fantasien und Bilder von Fülle und Erfülltheit in einem imaginären Schlaraffenland, das nur eben unglücklicherweise niemals dort ist, wo wir tatsächlich leben. Vielmehr leben wir mit der Hoffnung auf ein Glück, das uns das Schicksal irgenwann einmal gewähren müsse. [...] So können wir das Schlaraffenland je nach unserer eigenen Fasson ausgestalten - und wir tun es. Privat und auch gesellschaftlich.Doch sobald wir anfangen, uns mit diesem Glücksmodell anzufreunden, und gespannt darauf warten, wie im Lotto das große Los zu ziehen, werden wir auf einem Weg sein, wo das Glück ganz bestimmt nicht zu uns findet! Wir bleiben hungrig und ungesättigt. Denn geheimnisvollerweise ist das Glück dort, wo wir Bezogenheit leben - selbst in dem unspektatulärsten Tun des Alltags.