The guerrilla band is not to be considered inferior to the army against which it fights simply because it is inferior in fire power.
Che GuevaraRead
How can it be "mutually beneficial" to sell at world market prices the raw materials that cost the underdeveloped countries immeasurable sweat and suffering.
Interpretation
This quote questions the ethics of exploiting underdeveloped countries for their resources at unfair prices.
Che Guevara's quote critiques the disparity in global trade practices, highlighting the suffering and labor of people in underdeveloped nations who produce raw materials only to be compensated at rates that do not reflect their true value. It challenges the notion of 'mutual benefit' when the reality is that these nations are often left impoverished while wealthier countries profit from their resources.
In practice
In a speech advocating for fair trade practices, one might use this quote to highlight the injustices faced by producers in developing countries.
The guerrilla band is not to be considered inferior to the army against which it fights simply because it is inferior in fire power.
Every day People straighten up the hair, why not the heart?
It is a revolution that came to power with its own army and on the ruins of the army of oppression.
The final hour of colonialism has struck, and millions of inhabitants of Africa, Asia and Latin America rise to meet a new life and demand their unrestricted right to self-determination.
We must carry the war into every corner the enemy happens to carry it, to his home, to his centers of entertainment: a total war. It is necessary to prevent him from having a moment of peace, a quiet moment outside his barracks or even inside; we must attack him wherever he may be, make him feel like a cornered beast wherever he may move. Then his moral fiber shall begin to decline, but we shall notice how the signs of decadence begin to disappear.
This is not a story of heroic feats, or merely the narrative of a cynic; at least I do not mean it to be. It is a glimpse of two lives running parallel for a time, with similar hopes and convergent dreams.
We find by losing. We hold fast by letting go. We become something new by ceasing to be something old. This seems to be close to the heart of that mystery. I know no more now than I ever did about the far side of death as the last letting-go of all, but now I know that I do not need to know, and that I do not need to be afraid of not knowing. God knows. That is all that matters.
Our lives are about development, mutation and the possibility of change; that is almost a definition of what life is: change... If you disable change, if you effectively stop time, if you prevent the possibility of the alteration of an individual's circumstances β and that must include at least the possibility that they alter for the worse β then you don't have life after death; you just have death.
The communism of combined wealth and capital, the outgrown of overweening cupidity and selfishness which assiduously undermines the justice and integrity of free institutions, is not less dangerous than the communism of oppressed poverty and toil which, exasperated by injustice and discontent, attacks with wide disorder the citadel of misrule.
The objections to religion are of two sorts - intellectual and moral. The intellectual objection is that there is no reason to suppose any religion true; the moral objection is that religious precepts date from a time when men were more cruel than they are and therefore tend to perpetuate inhumanities which the moral conscience of the age would otherwise outgrow.
I have absolutely no fear of death. From my near-death research and my personal experiences, death is, in my judgment, simply a transition into another kind of reality.
If the only people we are able to extend empathy to are those who are like us, who come from the same country we do, or who share our faith, then we misunderstand what empathy is.
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