A man, a real man, must never be an agent, a tool, or a gambler—acting for himself or for others—he must… — Theodore Dreiser

The conventional mind is at best a petty piece of machinery. It is oyster-like in its functioning, or, perhaps better, clam-like. It has its little siphon of thought-processes forced up or down into the mighty ocean of fact and circumstance; but it uses so little, pumps so faintly, that the immediate contiguity of the vast mass is not disturbed. Nothing of the subtlety of life is perceived. No least inkling of its storms or terrors is ever discovered except through accident.

Parents are frequently inclined, because of a time-flattered sense of security, to take their children for granted. Nothing ever has happened, so nothing ever will happen. They see their children every day, and through the eyes of affection; and despite their natural charm and their own strong parental love, the children are apt to become not only commonplaces, but ineffably secure against evil. […] The astonishment of most parents at the sudden accidental revelation of evil in connection with any of their children is almost invariably pathetic. […] But it is possible. Very possible. Decidedly likely. Some, through lack of experience or understanding, or both, grow hard and bitter on the instant. They feel themselves astonishingly abased in the face of notable tenderness and sacrifice. Others collapse before the grave manifestation of the insecurity and uncertainty of life—the mystic chemistry of our being. Still others, taught roughly by life, or endowed with understanding or intuition, or both, see in this the latest manifestation of that incomprehensible chemistry which we call life and personality, and, knowing that it is quite vain to hope to gainsay it, save by greater subtlety, put the best face they can upon the matter and call a truce until they can think. We all know that life is unsolvable—we who think. The remainder imagine a vain thing, and are full of sound and fury signifying nothing.

Few people have the sense of financial individuality strongly developed. They do not know what it means to be a controller of wealth, to have that which releases the sources of social action—its medium of exchange. They want money, but not for money's sake. They want it for what it will buy in the way of simple comforts, whereas the financier wants it for what it will control—for what it will represent in the way of dignity, force, power.