It is characteristic of our age to endeavour to replace virtues by technology. That is to say, wherever possible we strive to use methods of physical or social engineering to achieve goals which our ancestors thought attainable only by the training of character. Thus we try so far as possible to make contraception take the place of chastity, and anesthetics to take the place of fortitude; we replace resignation by insurance policies and munificence by the Welfare state. It would be idle romanticism to deny that such techniques and institutions are often less painful and more efficient methods of achieving the goods and preventing the evils which unaided virtue once sought to achieve and avoid. But it would be an equal and opposite folly to hope that the take-over of virtue by technology may one day be complete.

Faith implies no denial of evil, no disregard of danger, no whitewashing of the abominable… Faith is not a mechanical insurance but a dynamic, personal act, flowing between the heart of man and the love of God.

Life is not easy and comfortable, with nothing ever going wrong as long as you buy the right product. It's not true that if you have the right insurance everything is going to be fine. That's not what it's really like. Terrible things happen. And those are the things we learn from.

In the field of medical care. We have a socialist-communist system of distributing medical care. Instead of letting people hire their own physicians and pay them, no one pays his or her own medical bills. Instead, there's a third party payment system. It is a communist system and it has a communist result. Despite this, we've had numerous miracles in medical science. From the discovery of penicillin, to new surgical techniques, to MRIs and CAT scans, the last 30 or 40 years have been a period of miraculous change in medical science. On the other hand, we've seen costs skyrocket. Nobody is happy: physicians don't like it, patients don't like it. Why? Because none of them are responsible for themselves. You no longer have a situation in which a patient chooses a physician, receives a service, gets charged, and pays for it. There is no direct relation between the patient and the physician. The physician is an employee of an insurance company or an employee of the government. Today, a third party pays the bills. As a result, no one who visits the doctor asks what the charge is going to be—somebody else is going to take care of that. The end result is third party payment and, worst of all, third party treatment

These societies already begin to encroach everywhere on the functions of the State, and strive to substitute free action of volunteers for that of a centralized State. In England we see arise insurance companies against theft; societies for coast defense, volunteer societies for land defense, which the State endeavors to get under its thumb, thereby making them instruments of domination, although their original aim was to do without the State. Were it not for Church and State, free societies would have already conquered the whole of the immense domain of education. And, in spite of all difficulties, they begin to invade this domain as well, and make their influence already felt.

I am particularly concerned to determine the probability of causes and results, as exhibited in events that occur in large numbers, and to investigate the laws according to which that probability approaches a limit in proportion to the repetition of events. That investigation deserves the attention of mathematicians because of the analysis required. It is primarily there that the approximation of formulas that are functions of large numbers has its most important applications. The investigation will benefit observers in identifying the mean to be chosen among the results of their observations and the probability of the errors still to be apprehended. Lastly, the investigation is one that deserves the attention of philosophers in showing how in the final analysis there is a regularity underlying the very things that seem to us to pertain entirely to chance, and in unveiling the hidden but constant causes on which that regularity depends. It is on the regularity of the main outcomes of events taken in large numbers that various institutions depend, such as annuities, tontines, and insurance policies. Questions about those subjects, as well as about inoculation with vaccine and decisions of electoral assemblies, present no further difficulty in the light of my theory. I limit myself here to resolving the most general of them, but the importance of these concerns in civil life, the moral considerations that complicate them, and the voluminous data that they presuppose require a separate work.

As First Lady, I worked with members of Congress in creating the State Children's Health Insurance Program (SCHIP) in the summer of 1997. It made a tremendous investment in the expansion of children's health insurance, and it has had tremendous results. Today, because of SCHIP the number of children who lack health insurance coverage has dropped from over 10 million in 1995 to some 8.3 million kids in 2005. However, the number of uninsured have grown in the general population over the last 10 years.

For almost seventy years the life insurance industry has been a smug sacred cow feeding the public a steady line of sacred bull.

Violence has been Nicaragua's most important export to the world.

The trades unions are by no means an outgrowth of socialistic or communistic ideas or principles, but the socialistic and communistic notions are evolved from some of the trades unions' movements.

I have pledged – to you, the rating agencies and myself – to always run Berkshire with more than ample cash. We never want to count on the kindness of strangers in order to meet tomorrow’s obligations. When forced to choose, I will not trade even a night’s sleep for the chance of extra profits.

If we are serious about peace, then we must work for it as ardently, seriously, continuously, carefully, and bravely as we have ever prepared for war.

In a time of disorder [Laertes] has returned to the care of the earth, the foundation of life and hope. And Odysseus finds him in an act emblematic of the best and most responsible kind of agriculture: an old man caring for a young tree.

I always thought we only had two choices in our lives when it came to pizza crust—thin and crispy, or thick and doughy. How was I to have known there could be a crust in this world that was thin and doughy? Holy of holies! Thin, doughy, strong, gummy, yummy, chewy, salty pizza paradise.

If I – as a beneficiary of that exact formula – will concede that my own life was indeed enriched by that precise familial structure, will the social conservatives please (for once!) concede that this arrangement has always put a disproportionately cumbersome burden on women? Such a system demands that mothers become selfless to the point of near invisibility in order to construct these exemplary environments for their families. And might those same social conservatives – instead of just praising mothers as sacred and noble – be willing to someday join a larger conversation about how we might work together as a society to construct a world where healthy children can be raised and healthy families can prosper without women have to scrape bare the walls of their own souls to do so?

If you can plant yourself in stillness long enough, you will, in time, experience the truth that everything (both uncomfortable and lovely) does eventually pass.

The Buddha taught that all human suffering is rooted in desire. Don't we all know this to be true? Any of us who have ever desired something and then didn't get it (or, worse, got it and subsequently lost it) know full well the suffering of which the Buddah spoke. Desiring another person is perhaps the most risky endeavor of all. As soon as you want somebody - really want him - it is as though you have taken a surgical needle and sutured your happiness to the skin of that person, so that any separation will now cause you lacerating injury. All you know is that you must obtain the object of your desire by any means necessary, and then never be parted. All you can think about is your beloved. Lost in such primal urgency, you no longer completely own yourself. You have become an indentured servant to your own yearnings.

The search for satisfaction to Aahdf to protection and interest Almatatin, but a generous gift to the world. Saved one of every misery, Azaha of the way. To dream an obstacle, not in front of himself, but also in front of others. Only then will be free to serve the people and enjoy Bhbhm.

There's a wonderful old Italian joke about a poor man who goes to church every day and prays before the statue of a great saint, begging, Dear saint-please, please, please...give me the grace to win the lottery. This lament goes on for months. Finally the exasperated staue comes to life, looks down at the begging man and says in weary disgust, My son-please, please, a ticket. Prayer is a realtionship; half the job is mine. If I want transformation, but can't even be bothered to articulate what, exactly, I'm ainming for, how will it ever occur? Half the benefit of prayer is in the asking itself, in the offering of a clearly posed and well-considered intention. If you don't have this, all your pleas and desires are boneless, floppy, inert; they swirl at your feet in a cold fog and never lift.

In the true sense one's native land, with its background of tradition, early impressions, reminiscences and other things dear to one, is not enough to make sensitive human beings feel at home.