Transportation Secretary Elaine Chao Brother-In-Law’s Net Worth is $2.6 Billion
CUPIDITY: eager or excessive desire, especially to possess something; greed; avarice.
Trump appoints another Billionaire Elaine Chao as Transportation Secretary. Her brother in law is worth $2.6 Billion:
Elaine Chao has five sisters: Angela Chao, Jeanette Chao, Christine Chao, May Chao and Grace Chao. Her sister Angela is married to Jim Breyer, a venture capitalist and founder of the investment firm Breyer Capital. He is also a partner at Accel Partners, a venture capital firm, and he has investments in dozens of major companies including Facebook. According to Forbes, Breyer’s net worth is $2.6 billion, which makes him the 722th richest person on Earth. HEAVYThe acts of injustice by the Trump Administration should be cause for alarm.
Dante on how Cupidity will destroy the Trump Presidency:
The world is best ordered when in it Justice is preëminent.
1. Further, the world is disposed for the best when Justice reigns therein; wherefore, desiring to glorify that age which seemed to be dawning in his own day, Virgil sang in his Bucolics, “Now doth the Virgin return and the kingdoms of Saturn.”1 For they called Justice the Virgin, and called her also Astraea. The kingdoms of Saturn meant those happiest times which men named the Age of Gold. Justice is preëminent only under a Monarch; therefore, that the world may be disposed for the best, there is needed a Monarchy, or Empire.
2. To make the assumption plain, it must be understood that Justice, considered in itself and in its distinctive nature, is a certain directness or rule of action avoiding the oblique on either side, and refusing the comparison of more or less in degree, as whiteness considered in the abstract.2 Certain forms3 of this kind, though present in compounds, consist in themselves of simple and invariable essence, as the Master of the Six Principles4 rightly claims; yet such qualities admit the comparison of more or less in degree as regards the subjects5 in which they are mingled, when more or less of the qualities’ opposites are mixed therein. Therefore, when with Justice is intermixed a minimum of its opposite, both as to disposition and operation, there Justice reigns. Truly, then may be applied to her the words of the Philosopher: “Neither Hesperus, the star of evening, nor Lucifer, the star of morning, is so wonderfully fair.”6 Then, indeed, she is like to Phœbe beholding her brother across the circle of the heavens, from the purple of morn’s serene.7
3. Man’s disposition to Justice may meet opposition in the will;8 for when will is not wholly unstained by cupidity, even if Justice be present, she may not appear in the perfect splendor of her purity, having encountered a quality which resists her to some degree, be it never so little. So it is right to repulse those who attempt to impassion a judge. In its operation, man’s justice may meet opposition through want of power; for since Justice is a virtue involving other persons, how can one act according to its dictates without the power of allotting to each man what belongs to him?9 It is obvious from this that in proportion to the just man’s power will be the extent of his exercise of Justice.
4. From our exposition we may proceed to argue thus: Justice is most effective in the world when present in the most willing and powerful man; only a Monarch is such a man; therefore Justice subsisting in a sole Monarch is the most effective in the world. This prosyllogism runs through the second figure10 with intrinsic negation, and is like this: All B is A; only C is A; therefore only C is B. That is, All B is A; nothing except C is A; therefore nothing except C is B.
5. The former statement11 is apparent from the forerunning explanation; the latter, first, in regard to the will, second, in regard to the power, is unfolded thus. In regard to the will, it must first be noted that the worst enemy of Justice is cupidity, as Aristotle signifies in the fifth book to Nicomachus.12 When cupidity is removed altogether, nothing remains inimical to Justice; hence, fearful of the influence of cupidity which easily distorts men’s minds, the Philosopher grew to believe that whatever can be determined by law should in no wise be relegated to a judge.13 Cupidity is impossible when there is nothing to be desired, for passions cease to exist with the destruction of their objects. Since his jurisdiction is bounded only by the ocean,14 there is nothing for a Monarch to desire. This is not true of the other princes, whose realms terminate in those of others, as does the King of Castile’s in that of the King of Aragon. So we conclude that among mortals the purest subject for the indwelling of Justice is the Monarch.
6. Moreover, to the extent however small that cupidity clouds the mental attitude toward Justice, charity or right love clarifies and brightens it. In whomever, therefore, right love can be present to the highest degree, in him can Justice find the most effective place. Such is the Monarch, in whose person Justice is or may be most effective. That right love acts as we have said, may be shown in this way: avarice, scorning man’s competency,15 seeks things beyond him; but charity, scorning all else, seeks God and man, and therefore the good of man. And since to live in peace is chief of man’s blessings, as we said before, and since this is most fully and easily accomplished by Justice, charity will make Justice thrive greatly; with her strength will the other grow strong.16
7. That right love should indwell in the Monarch more than in all men beside reveals itself thus: Everything loved is the more loved the nearer it is to him who loves; men are nearer to the Monarch than to other princes; therefore they are or ought to be most loved by him.17 The first statement is obvious if we call to mind the nature of patients and agents; the second if we perceive that men approach other princes in their partial aspect, but a Monarch in their totality. And again, men approach other princes through the Monarch, and not conversely; and thus the guardianship of the world is primary and immediate with the Monarch, but with other princes it is mediate, deriving from the supreme care of the Monarch.
8. Moreover, the more universal a cause, the more does it possess the nature of a cause, for the lower cause is one merely by virtue of the higher, as is patent from the treatise on Causes.18 The more a cause is a cause, the more it loves its effect, for such love pursues its cause for its own sake. As we have said, other princes are causes merely by virtue of the Monarch; then among mortals he is the most universal cause of man’s well-being, and the good of man is loved by him above all others.19
9. Who doubts now that a Monarch is most powerfully equipped for the exercise of Justice?20 None save he who understands not the significance of the word, for a Monarch can have no enemies.
10. The assumed proposition21 being therefore sufficiently explained, the conclusion is certain that Monarchy is indispensable for the best ordering of the world.
****To read footnotes see post here