ethical vision

Every journey to greatness begins with a dream.  Dream to change.  Dream to improve.  Dream to make a difference.  Keep dreaming, but plan to put in the effort to make any dream a reality.  People looked up to the stars and wondered what was out there.  Every day, we know more about the universe.  Once, people had a dream of visiting the moon.  Today, it’s been over forty years a memory.  Once only a dream, but through work and dedication, became a reality. 

Through your influence, vision, ethics and authenticity you create a better reality for your family, community and organisation, where those around you and those who follow you are inspired to dream, learn and act.
—  Craig Dent
What The Houses Represent

1st House: Self expression, self image, physical characteristics, appearance and expectations of the world.

2nd House: Material value, wealth, possessions, security and self worth.

3rd House: Communication, siblings, thought process, manner of speech and learning.

4th House: Home life, parents, childhood, family environment and upbringing.

5th House: Creativity, children, love affairs, pleasure and recreation.

6th House: Health, work, altruism, co-workers and service.

7th House: Relationship, union, lawsuits, matrimony and projection.

8th House: Life cycle, awareness, inheritance, sexual union and intimacy.

9th House: Philosophy, vision, ethics, higher learning and beliefs.

10th House: Social status, career, parents, ambition and authority figures.

11th House: Society, circle of friends, consciousness, hopes and wishes.

12th House: Karma, surrender, self sacrifice, the subconscious and family secrets. 

Simply said, I have never been able to understand those (almost exclusively American) souls who expend such energy both on lamenting the late modern collapse of so many of the moral accords and cultural values and religious aspirations of the past and also on vigorously promoting the very system of material and social practices that made that collapse inevitable.
The history of capitalism and the history of secularism are not two accidentally contemporaneous tales, after all; they are the same story told from different vantages. Any dominant material economy is complicit with, and in fact demands, a particular anthropology, ethics, and social vision. And a late capitalist culture, being intrinsically a consumerist economy, of necessity promotes a voluntarist understanding of individual freedom and a purely negative understanding of social and political liberty. The entire system depends not merely on supplying needs and satisfying natural longings, but on the ceaseless invention of ever newer desires, ever more choices. It is also a system inevitably corrosive of as many prohibitions of desire and inhibitions of the will as possible, and therefore of all those customs and institutions—religious, cultural, social—that tend to restrain or even forbid so many acquisitive longings and individual choices.
This is what Marx genuinely admired about capitalism: its power to dissolve all the immemorial associations of family, tradition, faith, and affinity, the irresistible dynamism of its dissolution of ancient values, its (to borrow a loathsome phrase) “gales of creative destruction.” …
Mind you, part of the difficulty of convincing American Christians of this lies in the generous vagueness with which we have come to use the word “capitalism” in recent decades. For many, the term means nothing more than a free market in goods, or the right to produce and trade, or buying and selling as such. In that sense, every culture in recorded history would have been “capitalist” in some degree. And for many, then, it also seems natural to think that all free trade and all systems of market exchange are of a piece, and that to defend the dignity of production and trade in every sphere, it is necessary also to defend the globalized market and the immense power of current corporate entities—or, conversely, to think that any serious and sustained criticism of the immorality, environmental devastation, exploitation of desperate labor markets, or political mischief for which such entities might often justly be arraigned is necessarily an assault on every honest entrepreneur who tries to build a business, create some jobs, or produce something useful or delightful to sell.
But, in long historical perspective, the capitalist epoch of market economies has so far been one of, at most, a few centuries. At least, in the narrower acceptation of the term generally agreed on by economic historians, capitalism is what Proudhon in 1861 identified as a system—at once economic and social—in which, as a general rule, the source of income does not belong at all to those who make it operative by their labor. If that is too vague, we can say it is the set of economic conventions that succeeded those of the “mercantilism” of the previous era, with its tariff regimes and nationalist policies of trade regulation, and that took shape in the age of industrialization. Historically, this meant a shift in economic eminence from the merchant class—purveyors of goods contracted from and produced by independent artisanal labor or subsidiary estates or small local markets—to the capitalist investor who is at once producer and seller of goods, and who is able to generate immense capital at the secondary level of investment speculation: a purely financial market where wealth is generated and enjoyed by those who produce nothing except an incessant circulation of investment and divestment.
—  David Bentley Hart, “Mammon Ascendant”