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CHINESE philosopher Lao Tzu wrote 2,500 years ago: ‘There is no calamity greater than lavish desires, no greater guilt than discontentment and no greater disaster than greed.' If he's right, we've concocted a mighty sick world for ourselves. The infamous ‘greedy Eighties' turned out to be a mere dress rehearsal for one of the most spectacular greed surges in history, with jaw-dropping degrees of stockmarket folly, corporate skullduggery, decadence, excess and high-octane narcissism. But, just as with the ‘lessons of the Eighties', the ‘lessons of the late Nineties' fall on deaf ears. The overriding lesson seems to be that greed is sweet for the economy.
More and more mental-health professionals are saying that greed is not nearly as good for people as it is for economies, with some warning that greed is beginning to overwhelm conscience, reason, compassion, love, family bonds and community. Moreover, existing levels of constant greed are causing clinical depression and despair in many people.
The term ‘pleonexia' is being used to diagnose pathological greed that can contribute to a host of ills, including stress, burnout, gambling addictions, compulsive shopping, ‘affluenza' and loss of moral grounding.
Pathological greed is not a private matter. When billionaires avoid taxes, the burden falls on high school teachers and steelworkers, while our children's schools are underfunded and health care is out of reach for millions of Americans. When Wal-Mart pays its employees so little that they qualify for public assistance, American taxpayers pick up the tab. While the pathologically greedy have been getting their fixes, non-neurotic Americans are working harder than ever and making less money than they did 30 years ago. People who are addicted to money typically feel no satisfaction in it unless they know they're forcing someone else to feel as deprived as they themselves feel.
Hoarding money, like hoarding power, or hoarding bottles of liquor in hiding places around the house, is a sign of dysphoria -- an inability to achieve contentment or satisfaction. Nothing is enough. Even too much isn't enough.
Like those addicted to tobacco or heroin, the money addict has a hole in his ego. No matter how hard he tries to pump it up, his ego keeps leaking, and he has to have more money, more status, more power, more fame.
Pleonexia, sometimes called pleonexy, originates from the Greek language πλεονεξια and is a philosophical and ethical concept employed both in the New Testament and in writings by Plato and Aristotle. It roughly corresponds to greed, covetousness, or avarice, and is strictly defined as "the insatiable desire to have what rightfully belongs to others", suggesting what Ritenbaugh describes as "ruthless self-seeking and an arrogant assumption that others and things exist for one's own benefit".
Christian concepts of pleonexia
Pleonexia, being mentioned in the New Testament in Colossians 3 verses 1–11 and Luke 12 verses 13–21, has been the subject of commentary by Christian theologians.
William Barclay describes pleonexia as an "accursed love of having", which "will pursue its own interests with complete disregard for the rights of others, and even for the considerations of common humanity". He labels it an aggressive vice that operates in three spheres of life. In the material sphere involves "grasping at money and goods, regardless of honour and honesty". In the ethical sphere it is "the ambition which tramples on others to gain something which is not properly meant for it". In the moral sphere, it is "the unbridled lust which takes its pleasure where it has no right to take".
However, the greedier we get, the more we deplete our environment, and nobody seems to have figured out how to manage that.
What the world needs is a twelve step program for pleonexia.
Pleonexia is a word transliterated directly from the Greek. and means greed or avarice. The adjectival form, pleonectic, is even more attractive to pronounce, perhaps because we have other words in English ending in "ectic" or "etic" that are very visual in their connotations or useful to employ (e.g., splenetic or anticlimatic). Thus, saying that a person has a pleonectic disposition or manner means that s/he is greedy or avaricious.
Plato uses pleonexia in the Republic as a word to characterize Thrasymachus' attitude toward justice. Thrasymachus says, in Book I of the Grube/Reeve translation, "A person of great power outdoes everyone else." The Greek word rendered as outdoes is pleonektein. Reeve comments that for Plato "pleonexia is, or is the cause of, injustice (359c), since always wanting to outdo others leads one to try to get what belongs to them, which isn't one's own." Thus it is no surprise that when Plato gives his (admittedly anticlimatic) definition of justice in Book IV it is something where each person does his own (unique) work or keeps his own things. Pleonexia, greed, is at the heart of injustice.
Mubarak has taken real estate, liquid cash, royal yachts, and has 40 billion in cash and assets hidden away in banks around the world for easy access namely in: Germany, United States, UK, Switzerland, Scotland, England, Dubai, Madrid and other countries. The Alaa Mubarak has properties both inside the country or in the United States major cities of Washington, LA and New York on the finest streets of the land.
His wife Mrs. Suzanne Mubarak and their two sons also are incredibly wealthy and the first lady has another 3-5 billion for her own personal use.
Mubarak’s wealth also has ties to large corporate US interests such as:
Marlboro, Hermes, Mcdonalds, Vodafone, Hyundai, Chili and other large corporations.
It is no surprise that the people of Egypt are starving, jobless and have been robbed of their countries wealth because President Mubarak and his greedy relatives have stolen all from his own country.
The Greed is unraveling. It's the unraveling and it undoes all the joy that could be.
To Greed, all of nature is insufficient.
Parents who are Greedy, raise children who are thieves.