Adam Smith The Theory of the Moral Sentiments 1759

The father of Capitalism did not see it in the eutopian way we do today. Capitalism is simply an amoral financial system. It is not a philosophy of life. --Lee

Adam Smith
The Theory of the Moral Sentiments
1759

The poor man's son, whom heaven in its anger has visited with ambition, when he begins to look around him, admires the condition of the rich. He finds the cottage of his father too small for his accommodation, and fancies he should be lodged more at his ease in a palace. He is displeased with being obliged to walk a-foot, or to endure the fatigue of riding on horseback. He sees his superiors carried about in machines, and imagines that in one of these he could travel with less inconveniency. He feels himself naturally indolent, and willing to serve himself with his own hands as little as possible; and judges, that a numerous retinue of servants would save him from a great deal of trouble. He thinks if he had attained all these, he would sit still contentedly, and be quiet, enjoying himself in the thought of the happiness and tranquillity of his situation. He is enchanted with the distant idea of this felicity. It appears in his fancy like the life of some superior rank of beings, and, in order to arrive at it, he devotes himself for ever to the pursuit of wealth and greatness. To obtain the conveniencies which these afford, he submits in the first year, nay in the first month of his application, to more fatigue of body and more uneasiness of mind than he could have suffered through the whole of his life from the want of them. He studies to distinguish himself in some laborious profession. With the most unrelenting industry he labours night and day to acquire talents superior to all his competitors. He endeavours next to bring those talents into public view, and with equal assiduity solicits every opportunity of employment. For this purpose he makes his court to all mankind; he serves those whom he hates, and is obsequious to those whom he despises. Through the whole of his life he pursues the idea of a certain artificial and elegant repose which he may never arrive at, for which he sacrifices a real tranquillity that is at all times in his power, and which, if in the extremity of old age he should at last attain to it, he will find to be in no respect preferable to that humble security and contentment which he had abandoned for it. It is then, in the last dregs of life, his body wasted with toil and diseases, his mind galled and ruffled by the memory of a thousand injuries and disappointments which he imagines he has met with from the injustice of his enemies, or from the perfidy and ingratitude of his friends, that he begins at last to find that wealth and greatness are mere trinkets of frivolous utility, no more adapted for procuring ease of body or tranquillity of mind than the tweezer-cases of the lover of toys; and like them too, more troublesome to the person who carries them about with him than all the advantages they can afford him are commodious. There is no other real difference between them, except that the conveniencies of the one are somewhat more observable than those of the other. The palaces, the gardens, the equipage, the retinue of the great, are objects of which the obvious conveniency strikes every body. They do not require that their masters should point out to us wherein consists their utility. Of our own accord we readily enter into it, and by sympathy enjoy and thereby applaud the satisfaction which they are fitted to afford him. But the curiosity of a tooth-pick, of an ear-picker, of a machine for cutting the nails, or of any other trinket of the same kind, is not so obvious Their conveniency may perhaps be equally great, but it is not so striking, and we do not so readily enter into the satisfaction of the man who possesses them. They are therefore less reasonable subjects of vanity than the magnificence of wealth and greatness; and in this consists the sole advantage of these last. They more effectually gratify that love of distinction so natural to man. To one who was to live alone in a desolate island it might be a matter of doubt, perhaps, whether a palace, or a collection of such small conveniencies as are commonly contained in a tweezer-case, would contribute most to his happiness and enjoyment. If he is to live in society, indeed, there can be no comparison, because in this, as in all other cases, we constantly pay more regard to the sentiments of the spectator, than to those of the person principally concerned, and consider rather how his situation will appear to other people, than how it will appear to himself. If we examine, however, why the spectator distinguishes with such admiration the condition of the rich and the great, we shall find that it is not so much upon account of the superior ease or pleasure which they are supposed to enjoy, as of the numberless artificial and elegant contrivances for promoting this ease or pleasure. He does not even imagine that they are really happier than other people: but he imagines that they possess more means of happiness. And it is the ingenious and artful adjustment of those means to the end for which they were intended, that is the principal source of his admiration. But in the languor of disease and the weariness of old age, the pleasures of the vain and empty distinctions of greatness disappear. To one, in this situation, they are no longer capable of recommending those toilsome pursuits in which they had formerly engaged him. In his heart he curses ambition, and vainly regrets the ease and the indolence of youth, pleasures which are fled for ever, and which he has foolishly sacrificed for what, when he has got it, can afford him no real satisfaction. In this miserable aspect does greatness appear to every man when reduced either by spleen or disease to observe with attention his own situation, and to consider what it is that is really wanting to his happiness. Power and riches appear then to be, what they are, enormous and operose machines contrived to produce a few trifling conveniencies to the body, consisting of springs the most nice and delicate, which must be kept in order with the most anxious attention, and which in spite of all our care are ready every moment to burst into pieces, and to crush in their ruins their unfortunate possessor. They are immense fabrics, which it requires the labour of a life to raise, which threaten every moment to overwhelm the person that dwells in them, and which while they stand, though they may save him from some smaller inconveniencies, can protect him from none of the severer inclemencies of the season. They keep off the summer shower, not the winter storm, but leave him always as much, and sometimes more exposed than before, to anxiety, to fear, and to sorrow; to diseases, to danger, and to death.

"Air and Simple Gifts", composed by John Williams

Yo-Yo Ma , Itzhak Perlman , Anthony McGill & Gabriela Montero at the Obama Inauguration

"Air and Simple Gifts", composed by John Williams

Yo-Yo Ma , Itzhak Perlman , Anthony McGill & Gabriela Montero at the Obama Inauguration

Peace Is Patriotic.

Raymond Avenue Show

My "Morning Coffee" Tea Bowl

Jean's "Bon Voyage" Tea

I wanted to make Jean lunch before taking her to the
airport to fly back to Mashiko. She said, "Could we share a bowl of
tea instead?" I said, "Excellent idea!"

That is how it is normally done, with no rigamarole. See photos
here, including "American" milk frother/tea whisk and metal spoon (my
Japanese bamboo utensils are in my kit at NCC.)

Sweets for My Sweet

Jean patiently waiting while I take photos.

You always haves sweets before drinking the tea.

I am doing Atkin's Low Carb, I I used my Atkin's protein bar as our "tea treets." A whole bar is only 2gms net carbs and tastes just like Snickers. In "tea mind", you be the best host you can be with the best you have. It is completely about hospitality and not about collecting objects just to own objects.

We were sharing words of love and appreciation and talked about how good our 10 days together were. Kintaro is very attuned to the emotional content of human speech and came over to Jean to get some affection.

Green tea Guide Greenplanetea

Green tea Guide Greenplanetea:

Componentes of greentea
	tannin	caffein	amino acid/protein	fat	sugar	fiber	ash
Gyokuro	10.0	3.5	29.1	4.1	32.7	10.6	6.4
Sencha	13.0	2.3	24.0	4.6	35.2	11.1	5.4
Bancha	11.0	2.0	19.7	4.4	33.5	19.5	5.5
Houjicha	9.5	1.9	18.2	4.8	39.2	18.7	5.5
Matcha	10.0	3.2	30.7	5.3	28.6	10.0	7.4
Oolong	12.5	2.4	19.4	2.8	39.8	12.4	5.3
Black tea	20.0	2.7	20.6	2.5	32.1	10.9	5.2

Vitamins in green tea
	A(IU)	B1(mg)	B2(mg)	Niacin(mg)	C(mg)	E(mg)
Gyokuro	12,000	0.30	1.16	6.0	110	*
Sencha	7,200	0.35	1.40	4.0	250	65.2
Bancha	7,800	0.25	1.40	5.4	150	*
Houjicha	6,700	0.10	0.82	5.6	44	*
Matcha	16,000	0.60	1.35	4.0	60	28.2
Oolong	8,300	0.13	0.86	5.7	8	*
Black tea	500	0.10	0.10	10.0	0	*

% per 100 gram tea
New zusetu shokuhin seibun hyou, researched by tea process and test division, The Ministry of Agriculture, Forestry and Fisheries, Japan

Made in the USA

Classic Chosen/Yi Shape

With Matcha, whisked tea.

clayart - thread 'was:non functional? now: origins of raku - lee?'

clayart - thread 'was:non functional? now: origins of raku - lee?':

"The monk that traveled to China with Dogen brought back the first glaze
technologies from Sung China, but not the noborigama:
The legendary Toshiro, also known as Kato Shirozaemon Kagemasa (1169 -
1249), went to China with the Zen monk Dogen around 1223. Upon his return
in 1228, he established the first Seto kiln and began to make glazed wares
in a Chinese style, imitating Chinese celadon."

Tea Mind, Be Kind

Tea Mind, Be Kind


"At night I went out into the dark &
saw a glimmering star & heard a
frog & Nature seemed to say, Well
do not these suffice?"

Ralph Waldo Emerson

Psychological Aspects of the Way of Tea

Psychological Aspects of the Way of Tea: "Japan Studies Association Journal, Vol. 2, pp.29-36.



Psychological Aspects of the Way of Tea

Sheila Fling

Southwest Texas State University




The Japanese 'way of tea' (chado) has historical roots from the twelfth century and has been practiced by millions in essentially the same form since the sixteenth century, yet its many psychological aspects have received scant analysis. A 400-year-old practice, to which there seems nothing truly similar in all the world, yet which has now captivated followers in at least 23 other countries, seems worthy of examination from a psychological perspective.

This article provides a cursory overview of possible motivations for entering the way of tea, its four major psychospiritual principles, several of its aesthetic values, the training process, the experience itself, and its alleged benefits. Because of the very syncretic and holistic nature of the way of tea, the use of the perspectives of transpersonal psychology and health psychology seem most appropriate although behavioral, cognitive, and humanistic-existential psychology will also be applied.

What is it that brings one to study on ones knees for hours at a time for a lifetime, learning more than 200 different detailed procedures for preparing and"

Psychological Aspects of the Way of Tea: "Japan Studies Association Journal, Vol. 2, pp.29-36.

A Brief History of Chanoyu - English Version

A Brief History of Chanoyu - English Version

Tea In Kyoto: "Just Eat the Sweet and Drink the Tea."

Warren MacKenzie Tea Bowl

Yuchiko Baba Tea Bowl