Society

"Let's discuss the world. To answer the question, "is globalisation possible without God", the simple answer is "yes". Globalisation is after all itself a code word, a mask, for not using the C-word, capitalism. Globalisation is basically the latest phase of expanding capitalism. This not something which is neutral, this is a capitalism that has its rules: it has its economic rules, it has its political rules, it has its cultural rules and it has its military rules. It is a system. At the heart of this system is the United States of America, the world's only existing empire today. The first time in the history of humanity that you have just had a single empire, so dominant, whose military budget is higher than the military budgets of the next 15 countries put together, and whose military-industrial complex itself is the eleventh largest economic entity in the world. This is the reality we live in, and this is the reality which confronts us in different ways."

"It has been said that arguing against globalization is like arguing against the laws of gravity."

"On globalization’s parallel track, demarcated by markets rather than territorial boundaries, corporations and firms have displaced nation-states as the key players on the international scene. They more often use the political institutions created by nation-states to work their will than they are used by those states to enact sovereign political objectives. Even philanthropies such as the Clinton Foundation, the Gates Foundation, and the Ford Foundation have become weighty actors in the international marketplace, boasting an economic clout that many nation-states cannot begin to exercise."

"The big question today is 'Will globalisation allow democracy to survive?' On one side we have the multinationals, the International Monetary Fund and the European Union. I want to help to redress the balance on the other side."

"Thanks to globalization, new technologies and social networks, we know that what makes us laugh or saddens us, causes exactly the same reaction on the other side of the world."

"In order to work, free-trade systems must be frictionless and immune to interruption, forever. This means a program of intellectual property protection, zero tariffs, and cross-border traffic in everything, including migrants. This can be assured only in a system that is veto-proof and non-consultative—in short, undemocratic. That is why it is those who have benefited most from globalization who have been leading the counterattack against the democracy movements arising all over the West."

"Traditional nationalism cannot survive the fissioning of the atom. One world or none."

"The dominant propaganda systems have appropriated the term "globalization" to refer to the specific version of international economic integration that they favor, which privileges the rights of investors and lenders, those of people being incidental. In accord with this usage, those who favor a different form of international integration, which privileges the rights of human beings, become "anti-globalist." ... Take the World Social Forum, called "anti-globalization" in the propaganda system—which happens to include the media, the educated classes, etc., with rare exceptions. The WSF is a paradigm example of globalization. It is a gathering of huge numbers of people from all over the world, from just about every corner of life one can think of, apart from the extremely narrow, highly privileged elites who meet at the competing World Economic Forum, and are called "pro-globalization" by the propaganda system. An observer watching this farce from Mars would collapse in hysterical laughter at the antics of the educated classes."

"Globalization makes it impossible for modern societies to collapse in isolation, as did Easter Island and the Greenland Norse in the past. Any society in turmoil today, no matter how remote...can cause trouble for prosperous societies on other continents, and is also subject to their influence (whether helpful or destabilizing). For the first time in history, we face the risk of a global decline. But we also are the first to enjoy the opportunity of learning quickly from developments in societies anywhere else in the world today, and from what has unfolded in societies at any time in the past."

"Recruits who sign up to die [in the Russo-Ukrainian war] shooting Soviet-era rifles at Russian battle tanks are not defending “world peace” or democracy or freedom or anything like that. They are sacrificing themselves to convenience some peripheral interests of western globalism, which is responsible for all manner of armed conflict around the world, and which could not be less interested in these quaint liberal abstractions. We are in the end stage of liberalism now, an end stage in which most liberal political forms have been set aside in favour of a naked if distributed autocracy."

"If you think in terms of people divided up into countries, you won't follow me. The idea of countries is going by the boards. Young people are getting wonderfully uprooted and they're too strong to get sucked into this 'country' crap."

"Is that never before in the history of the world have so many people been able to learn about so many other people’s lives, products and ideas."

"Today, no country can ever truly cut itself off from the global media or from external sources of information; trends that start in one corner of the world are rapidly replicated thousands of miles away... A country trying to opt out of the global economy by cutting itself off from external trade and capital flows will still have to deal with the fact that the expectations of its population are shaped by their awareness of living standards and cultural products emerging from the outside world."

"What the corporations fear most is that grassroots activists and independent journalists will utilize the same model that companies have used to grab power: globalization. Grassroots globalization."

"Thanks to the advances in mass media and means of transportation, the world seems to have become more visible and tangible. International communication has become easier than ever before. Today, the preservation of any kind of ″closed″ society is hardly possible. This calls for a radical review of approaches to the totality of the problems of international cooperation as a major element of universal security. The world economy is becoming a single organism, and no state, whatever its social system or economic status, can normally develop outside it. This places on the agenda the need to devise a fundamentally new machinery for the functioning of the world economy, a new structure of the international division of labor. At the same time, the growth of the world economy reveals the contradictions and limits inherent in traditional-type industrialization. Its further extension and intensification spell environmental catastrophe. But there are still many countries without sufficiently developed industries, and some have not yet moved beyond the pre-industrial stage. One of the major problems is whether the process of their economic growth will follow the old technological patterns or they can join in the search for environmentally clean production. And there is another problem: instead of diminishing, the gap between the developed and most of the developing countries is increasingly growing into a serious global threat. Hence the need to begin a search for a fundamentally new type of industrial progress - one that would meet the interests of all peoples and states."

"Globalization was exerting a dis-inflationary impact."

"'Globalization' is a horrible term, in the sense that it encompasses all kinds of things; it's used very widely and vaguely."

"Projects to stop the spread of AIDS have tried to establish protective boundaries … by requiring HIV tests in order to cross national boundaries. The boundaries of nation-states, however, are increasingly permeable by all kinds of flows. Nothing can bring back the hygienic shields of colonial boundaries. The age of globalization is the age of universal contagion."

"Simplifying a great deal, one could argue that postmodernist discourses appeal primarily to the winners in the processes of globalization and fundamentalist discourses to the losers."

"Globalization must be met with a counter-globalization, Empire with a counter-Empire."

"The problems and possibilities associated with the emergence of a global consumerist ethos is one with which scholars have only just begun to come to grips. For much of the past century, beginning with Thorstein Veblen’s investigation of conspicuous consumption in 1899, anxieties about commodity culture were treated as national or Western rather than global concerns. They have been explored in articles and books on a dizzying array of themes and topics, and from a variety of theoretical perspectives. Attempts to make analytic sense of the impact and significance of consumerism on modern cultures have been complicated from the outset by normative considerations – either of a moralizing character or by concerns about consumerism as a form of social control – as well as by the role played by consumerism in the rise of ‘mass’ societies. When these long-standing anxieties about consumption and consumerism are set against the space of the entire globe, coming to clear conclusions about its impact on global and local social relations is made even more difficult. The idea of consumerism as a form of social control, for example, blends easily into existing discourses of economic and cultural imperialism; what is described as ‘Americanism’ is often the threat of a consumer culture associated with US society. 7 Expressed more structurally, the addition of new global communication technologies and the increasing role of techno-scientific inquiry (labelled R&D) in the production of goods, have intersected with and altered practices of production and exchange, further multiplying the difficulties of accounting for consumption and consumerism in the world today."

"The processes associated with globalization have created hitherto unimaginable opportunities for cultural forms and practices to travel far beyond the indigenous sites and spaces in which they were first conceived and produced. While there have always been cultural movements and flows from one space to another, the intensity and extensity of contemporary intersections of the global and the local have forced scholars to look closely at the myriad ways in which culture is consumed – used up, made sense of, embraced, and explored. Examining this first sense of cultural ‘consumption’ takes up the difficult questions of cultural diversity and authenticity that have shaped much of the discussion around culture in/and globalization. For example, by looking at implications of the transformation of older cultural forms and the creation of new forms of global-local culture such as global literatures and world music, we can see the meaning and effects of social change on people’s identity and subjectivity."

"Nineteenth-century cosmopolitanism (rather than imperialism) framed another discourse on global culture and cultural consumption. Johann W. Von Goethe’s (1749–1832) discussion in the late 1820s on Weltliteratur or ‘world literature’(reproduced in this volume) 10 has become an important point of reference in many discussions of ‘world’ or ‘global culture’. His brief comments on world literature draw attention to the substantial literary and cultural interchanges already taking place in Europe at the beginning of the nineteenth century. These include translations of significant works, including Goethe’s own writings, into major European languages, and the existence of journals across the continent devoted to reviewing foreign works of literature. For Goethe, these literary exchanges do not bring about a homogenization of culture – a consistent worry whenever ‘culture’and the ‘global’ are placed in relation to one another. On the contrary, for him, Weltliteratur promises to create greater opportunities for mutual understanding and tolerance, with both spiritual and material benefits for all. Goethe points, ,to the importance of cultural borrowing and interchange to the vitality of cultural life – a point stressed by many theorists of globalization and culture today. The differences, however, are stark. The world literature that Goethe envisions remained tied to a system of nations, each of which expressed its specific national characteristics through its literature. He also expresses anxiety about the emergenceof a mass culture – the culture of the ‘crowd’ – which must be contained by the activity of ‘serious’ and ‘intellectual’ individuals around the world. In the concept of Weltliteratur are framed many of the problems and challenges in conceptualizing global culture: the role of national culture and its relationship to a universal, ‘world’ Introduction xiii Intro-Vol-3 culture; the status of elite versus mass cultures; and even the relationship of culture to economic and social institutions and structures."

"David Rowe argues that, contrary to what might have been expected, international sport does not contribute to a process of ‘comprehensive globalization’– by which he understands a process through which global forces dissipate local differences until the latter are all but lost. Widely-watched televised mega-sporting events, such as the FIFA World Cup or the Olympics, which are sponsored by global consumer brands (Adidas, Nike, McDonalds, Budweiser, etc.), might suggest that sport is ‘globalization’s most attentive handmaiden’. Rowe notes, however, that in these cases, the local cannot be so easily written out of the picture. In the case of sports, the nation remains an essential touchstone and symbolic register: even if everyone is watching the World Cup, they are usually cheering for their own national team. ‘Sport’s dependency on the nation’, Rowe argues, ‘always reinserts the restrictive framework of modernity into the fluid workings of post modernity. In doing so – in a highly emotional manner – sport operates as a perpetual reminder of the social limits to the reconfiguration of endlessly mutable identities and identifications’.."

"However, it is not just ideas, representations, ideologies, and styles that are globalized: in other words, it is not just content that is globalized. The globalization of content is the obvious part of the process. It is easy to see when an element of content comes from elsewhere across the globe (cultural consumption in the first sense of the concept as discussed above). By comparison, except when there are obvious border-crossing clashes, it is strangely much harder to see when literary, artistic, and musical forms are globalized. Usually they emerge slowly, subtly and hegemonically. The literary form of the novel, for example – an extended prose fictional narrative, printed and bound, to be read privately – can now be found everywhere in the world, with its greatest moment of globalization coming in the nineteenth century. This was linked to a slow world-historical change in the dominant mode of communication as script gave way to print, and print-capitalism generalized the reach of the novel as a consumerable commodity. The same can be said for novel genres: romance, comedy, detective-fiction, magical realism, and so on. As content, magical realism, for example, was used as a means of resistance to globalization and imperialism; by contrast, as form the genre was itself part of a globalizing counter-response to realism in Latin America and Southeast Asia linked back to a magical realist visual art movement in Weimar German. More generally again, it was part of the globalized spread of a literary form called ‘the novel’. Music went through the same process, though later and more unevenly. At the level of musical form, different notation systems were slowly globalized across the world with the five-line staff system rising to partial dominance in the nineteenth century. In 1939, and then confirmed by the International Organization for Standardization in 1955, an international conference recommended a global standardization of pitch with the note A to be tuned to 440 Hz. This had parallels to the earlier process of globalizing time through agreement on the prime meridian,but it remains more contentious because of issues as basic as local histories of use and questions about what temperature at which the standard should be measured. The establishment of globalized genres of music – classical, rock-and-roll, jazz, samba, and so on – developed in the twentieth century, and music was distributed on changing media of recording that waxed and waned in their dominance. At the leading edge, commercially-produced tapes, records and compact discs as albums, gave way to self-burned CD compilations, and, most recently, to web-based music management programmes such as iTunes. Linked back to content, we are now long past the point where the simple fact of cultural influence or borrowing raises eyebrows. We are used to living in a world where ‘hip hop is mixed up with samba’, as the Los Angeles’ group the Black Eyed Peas sing in ‘Mas Que Nada’, their update of the song by Brazilian pianist Sergio Mendes. More than that, fashion in the forms of distribution has entered the global scene. Will-i-am, leader of the Black-Eyed Peas, has said that the group’s latest studio release on iTunes, The END (2009), is more a continuing ‘diary’ of music rather than an album of music. ‘There is no album any more.’ This is hyperbole for effect of course, just as it was for writers such as John Barth and Walter Benjamin in saying that ‘the novel is dead’, or Roland Barthes in analytically describing "the death of the author." The difference now is that those phrases are globally accessible at the touch of button through internet search engines such as google.com."

"The international system of the twenty-first century will be marked by a seeming contradiction: on the one hand, fragmentation; on the other, growing globalization. On the level of the relations among states, the new order will be more like the European state system of the eighteenth and nineteenth centuries than the rigid patterns of the Cold War. It will contain at least six major powers—the United States, Europe, China, Japan, Russia, and probably India—as well as a multiplicity of medium-sized and smaller countries. At the same time, international relations have become truly global for the first time. Communications are instantaneous; the world economy operates on all continents simultaneously. A whole set of issues has surfaced that can only be dealt with on a worldwide basis, such as nuclear proliferation, the environment, the population explosion, and economic interdependence. For America, reconciling differing values and very different historical experiences among countries of comparable significance will be a novel experience and a major departure from either the isolation of the last century or the de facto hegemony of the Cold War, in ways which this book seeks to illuminate. Equally, the other major players are facing difficulties in adjusting to the emerging world order."

"In a globalised world we have to compete in order to succeed. But according to present rules of competing, there are no distinct categories. The smallest and poorest nations must compete with the biggest and the richest nations. The smallest local businesses must compete with the multi-national giants. The technologically backward must compete with the technologically advanced. In the competition, rules and regulations are practically disallowed. The only rule is that there should be no rules, no rules about qualifying categories, no rules about the methods used by the competitors. But this is not completely true. While Governments may not restrict and protect, Governments must uphold the rights of the rich and the powerful to literally strangle the poor and the weak. It does not take a genius to see that the dice is loaded against the weak and the poor. They must rely on whatever little competitive advantage that they may have just to survive. But mostly they would lose the competition and they would go under. Perhaps this is not the kind of keynote speech that you'd expect at a forum entitled "Competition in the Globalised World - Becoming a World Class Player". But I believe in calling a spade a spade. The idea about globalisation is fine but the interpretation and the prescription for a globalised world need to be scrutinised closely."

"The bourgeoisie has through its exploitation of the world market given a cosmopolitan character to production and consumption in every country. To the great chagrin of Reactionists, it has drawn from under the feet of industry the national ground on which it stood. All old-established national industries have been destroyed or are daily being destroyed. They are dislodged by new industries, whose introduction becomes a life and death question for all civilised nations, by industries that no longer work up indigenous raw material, but raw material drawn from the remotest zones; industries whose products are consumed, not only at home, but in every quarter of the globe. In place of the old wants, satisfied by the production of the country, we find new wants, requiring for their satisfaction the products of distant lands and climes. In place of the old local and national seclusion and self-sufficiency, we have intercourse in every direction, universal inter-dependence of nations. And as in material, so also in intellectual production. The intellectual creations of individual nations become common property. National one-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, there arises a world literature."

"I think that we're inside that epoch that stretches from the atomic bomb blast over Hiroshima to the moment of the winter solstice of 2012."

"We have come to the end of our separateness.'"

""Globalism" is often the most self-interested and "nationalist" thing you can do. It has been a bonanza."

"Questioning global stereotypes on economic responses to globalisation, I argue that labour becomes actively involved in the very process of globalisation and the expansion of capital. [...] Although it would seem a simple proposition to suggest that working class people and their organisations affect the ways in which the landscapes of capitalism are made, until recently, there has been little work, even within economic geography, addressing this issue."

"Low labour cost, along with flexibility in labour use, has become a key source of competitive advantage for firms. As external competition intensifies, the domestic industry has come under great pressure to restructure itself, to become more competitive and to adopt flexible policies with regard to production and labour. With a view to increasing global competitiveness, investors are moving more towards countries that either have low labour costs, or are shifting to informal employment arrangements. These changes create an entirely different political-economic environment for workers around the world. Greater international mobility of capital relative to labour puts workers from a given location at an immediate disadvantage, both in terms of bargaining power with the owners of capital (whose threat to move gains greater credibility) and with respect to the State. Thus the removal of domestic entry barriers and movement of capital to areas of cheap labour have caused intensification of domestic competition in many developing countries— especially those with surplus labour supply and those where labour is a major factor of production. This has been accentuated by potential investors citing the lack of flexibility in hiring and laying off workers as a concern, while targeting a developing country in which to invest. [...] Optimism with regard to labour as an agency of social progress has been replaced by pessimism that sees little prospect of workers acting on their own behalf."

"These were the years of the Clinton boom and the gradual recovery of economic dynamism in Europe. They were the heyday of economic globalization and the weightless consumerism it afforded the Western middle classes in particular. The implications of this proved significant in the forging of at least three basic elements of the post-Cold War order: first, regarding the manner in which the world economy was “constructed” (primarily around international finance), the variant of financialized globalization it led to, and the leverage that afforded markets over states; secondly, regarding the timing and significance of the Cold War’s end, the lessons of which pushed the decade’s critical actors, social democrats, into a generational turn towards these newly liberalized markets as a less costly tool of distributional fairness; and thirdly, in terms of very real social tensions that reappeared across the Western democracies during the immediate post-Cold War years. With the world seeming to pick up speed all around, much of this went unnoticed—or at least it was not acted upon—at the time. For this was when the two Germanies were learning how to live as one nation again, and when the European Union was born at Maastricht. It was when the twentieth century seemed to deliver on so many of its technological promises—home computing and the Internet, GM food and cable television—and when it was possible to look at the world at large and, for the first time in people’s memory, not need to interpret events in terms of the struggle between communism and capitalism. It was the self-proclaimed era of being “post-” everything. And yet there was much that persisted too. Yugoslavia broke apart amid the violence in Bosnia; Eastern Europe struggled under the burden of its rapid conversion to a capitalist economy. International law took great strides forward but was written mostly by—and for—the powerful. Meanwhile, an oversized and underregulated financial market thrived beyond the oversight of national states, as did the black market and the oligarchs who profited from this."

"Consider the death of Princess Diana. This accident involved an English citizen, with an Egyptian boyfriend, crashed in a French tunnel, driving a German car with a Dutch engine, driven by a Belgian, who was drunk on Scotch whiskey, followed closely by Italian paparazzi, on Japanese motorcycles, and finally treated with Brazilian medicines by an American doctor. In this case, even leaving aside the fame of the victims, a mere neighborhood canvass would hardly have completed the forensic picture, as it might have a generation before."

"During the last century there has been a distinct diminution in the number of wars between the most civilized nations. International relations have become closer and the development of The Hague tribunal is not only a symptom of this growing closeness of relationship, but is a means by which the growth can be furthered. Our aim should be from time to time to take such steps as may be possible toward creating something like an organization of the civilized nations, because as the world becomes more highly organized the need for navies and armies will diminish."

"To whom, other than its shareholders, is an international corporation answerable? Often they don't anymore employ workers. They outsource manufacturing to places far away. If wages rise in one place, they can almost instantly transfer production to somewhere else. If the tax regime in one country becomes burdensome, they can relocate to another. To whom, then, are they accountable? By whom are they controllable? For whom are they responsible? The extreme mobility of capital, and also of manufacturing and servicing, is in danger of creating institutions that have power without responsibility, as well as a social class, the global elite, that has no organic connection with any other group except itself."

"Globalization is not in itself a folly: It has enriched the world scientifically and culturally and benefited many people economically as well."

"We, the people of the Earth, are one large family. The new epoch offers new challenges and new global problems, such as environmental catastrophes, exhaustion of resources, bloody conflicts and poverty."

"Globalization has its advantages. To be translated and read in several countries is immensely satisfying; after all a writer - this writer at least - is driven by the impulse to communicate. Conversely, globalization exposes one to wonderful writers from diverse cultures."

"Globalizing a bad thing makes it worse. But globalizing a good thing is usually good."

"For much of the world, globalization as it has been managed seems like a pact with the devil. A few people in the country become wealthier; GDP statistics, for what they are worth, look better, but ways of life and basic values are threatened. For some parts of the world the gains are even more tenuous, the costs more palpable. Closer integration into the global economy has brought greater volatility and insecurity, and more inequality. It has even threatened fundamental values. This is not how it has to be. We can make globalization work, not just for the rich and powerful but for all people, including those in the poorest countries. The task will be long and arduous, We have already waited far too long. the time to begin is now."

"As recently as 2005, Britain’s centrist prime minister Tony Blair could declare that to argue about globalization made as much sense as arguing about whether autumn should follow summer. By 2020, both globalization and the seasons were very much in question. The economy had morphed from being the answer to being the question. The obvious retort to “It’s the economy, stupid,” was “Whose economy?” or “Which economy?” or even “What’s the economy?” A series of deep crises beginning in Asia in the late 1990s and moving to the Atlantic financial system in 2008, the eurozone in 2010, and global commodity producers in 2014 had shaken confidence in market economics. All those crises had been overcome, but by government spending and central bank interventions that drove a coach and horses through firmly held precepts about “small government” and “independent” central banks. And who benefited? Whereas profits were private, losses were socialized. The crises had been brought on by speculation. The scale of the interventions necessary to stabilize them had been historic. Yet the wealth of the global elite continued to expand. Who could be surprised, it was now commonplace to ask, if surging inequality led to populist disruption? What many Brexit and Trump voters wanted was “their” national economy back."

"Hillary wants to surrender America to globalism. She wants a country without borders. She wants trade deals written for the benefit of foreign corporations. She wants a government that ignores the will of the people. She wants to sell out American security to the Clinton Foundation for a pile of cash. It is hard to tell where the Clinton Foundation ends and the State Department begins. ... Hillary Clinton has betrayed her duty to the people."

"The truth is plain to see - if you want freedom, take pride in your country; if you want democracy, hold onto your sovereignty, and if you want peace, love your nation. Wise leaders always put the good of their own people and their own country first. The future does not belong to globalists. The future belongs to patriots. The future belongs to sovereign and independent nations who protect their citizens, respect their neighbours, and honour the differences that make each country special and unique."

"America is governed by Americans. We reject the ideology of globalism and we embrace the doctrine of patriotism."

"Globalization is part of modern reality. How you define it is where the conflict is. Some of us think that it's civilized to provide people with water by putting up public drinking fountains. Other people think that drinking fountains need to be eliminated so as not to undercut the market for $2.00 bottled water."

"Let's take the case of slavery. While capitalism legitimizes itself as the economic system that implies and furthers personal freedom (as a condition of market exchange), it generated slavery on its own, as part of its own dynamics: although slavery became almost extinct at the end of the Middle Ages, it re-emerged in colonies from early modernity till the American Civil War. And one can risk the hypothesis that today, with the new epoch of global capitalism, a new era of slavery is also arising. Although there is no longer a direct legal category of enslaved persons, slavery acquires a multitude of new forms: millions of migrant workers in the Saudi peninsula (UAE, Qatar, etc.), who are deprived of elementary civil rights and freedoms and subjected to restricted mobility; the total control of millions of workers in Asian sweatshops, often consciously organized as concentration camps; the massive use of forced labor in the exploitation of natural resources in many Central African states (Congo, etc.). This new de facto apartheid, this systematic explosion of a number of different forms of contemporary slavery, is not a deplorable accident but a structural necessity of today's global capitalism."

"Although "globalism" is a term often used to describe a coming golden age of economic and cultural borderlessness, persistent economic disparities as well as recent ethnic conflicts and other examples of extreme parochialism such as widespread anti-immigration rhetoric and legislation, all of which evince an astonishing resistance to changes in the traditional methods of societal organization, suggest that the modern world may face great upheaval and loss on its way to globalism. Nevertheless, other developments such as the movement toward the "Open Republic" are more encouraging. As people, businesses, and ideas become increasingly dispersed, the world's nations may come to better understand one another, and therefore be better able to coexist. At a minimum this commingling will profoundly affect the character of modern nations."

"Modern globalism is the highest form of imperialism. The onslaught of capital on workers’ rights is mounting fast. Imperialism is becoming more aggressive in the world and the threat of a new large-scale war is growing. The financial and economic crisis is worsening with each new wave being more grievous and painful. One side effect of the crisis is the groundswell of nationalist and separatist sentiments in contemporary Europe."

"In this struggle we are inspired by the example of those countries where staunch supporters of the socialist option are in power. They are China which has the world in awe of its spectacular successes in the economy and the social sphere. Cuba, which the US imperialism has vainly tried to strangle for six decades. The dynamically developing Vietnam. These countries challenge capitalist globalization, refuse to submit to their diktat and score successes on the socialist path. The experience of fraternal Byelorussia is highly instructive."

"He made the people follow the proper path. [...] That fathers should be feared and mothers respected, that sons should pay heed to the words of their fathers, and that mercy, compassion and pity should be shown, that one should provide even one's paternal grandparents with food and drink -- all this he established in and ."

"Your mother's dead, before long I'll be dead, and you and your brother and your sister and all of her children. All of us dead, all of us rotting in the ground. It's the family name that lives on. It's all that lives on. Not your honor, not your personal glory, family."

"Eine Familie, die keine schwarzen Schafe hat, ist keine charakteristische Familie."

"The Court must never forget, and will never forget, first of all, the rights of family life which are sacred."

"God made all the creatures, and gave them our love and our fear, To give sign we and they are his children, one family here."

"Health is the greatest gift, contentment is the greatest wealth, a trusted friend is the best relative, Nibbana is the greatest bliss."

"The family is the original cell of social life. ...Authority, stability, and a life of relationships within the family constitute the foundations for freedom, security, and fraternity within society. The family is the community in which, from childhood, one can learn moral values, begin to honour God, and make good use of freedom. Family life is an initiation into life in society"

"Heirlooms we don't have in our family. But stories we've got."

"If... a man had a godless father or son or brother, who became a hindrance to his faith and an obstacle to the life above, let him not live in fellowship or agreement with him, but let him dissolve the fleshly relationship on account of the spiritual antagonism."

"When success is essential to keeping a family together there is nothing a man won't do. Nothing."

"We have to face the consequences of the fact that the family has long since ceased to have any higher meaning, or been cemented by living forces that go beyond the merely individual. The organic and, to a certain degree, "heroic" character that its unity presented in the past has been lost in the modern world, just as the institution's residual veneer of "sacrality" bestowed by religious marriage has disappeared, or nearly so. In reality, in the great majority of cases the modern family is presented as a petit bourgeois institution determined almost exclusively by conformist, utilitarian, primitive, or at best sentimental factors. Above all, its essential fulcrum has disappeared, which was constituted by the primarily spiritual authority of its head, the father: that is shown by the etymological meaning of the word pater as "lord," or "sovereign." […] How could the family continue to have a firm, binding center, if its natural head, the father, is so often estranged from it today—even physically, when the practical mechanism of material life takes him away from it? What authority can the father have, especially in the so-called upper classes, if he is reduced to a money-making machine, a busy professional, and the like?"

"Honor your father and your mother, so that you may live long in the land the Lord your God is giving you."

"Don Corleone: You spend time with your family? Johnny Fontane: Sure I do. Don Corleone: Good. 'Cause a man who doesn't spend time with his family can never be a real man."

"I have several friends in their 50s and 60s caring for aging parents in their 80s and 90s. Caregiving is not easy, but my friends do it willingly to honor their parents and the sacrifices they made for them early in life and to make sure that their parents spend their last days being treated with dignity and respect."

"For them no more the blazing hearth shall burn, Or busy housewife ply her evening care: No children run to lisp their sire’s return, Or climb his knees the envied kiss to share."

"Prior to the Industrial Revolution, the daily life of most humans ran its course within three ancient frames: the nuclear family, the extended family and the local intimate community. Most people worked in the family business – the family farm or the family workshop, for example – or they worked in their neighbours’ family businesses. The family was also the welfare system, the health system, the education system, the construction industry, the trade union, the pension fund, the insurance company, the radio, the television, the newspapers, the bank and even the police."

"I rejoice to think that since the days of Queen Elizabeth, our laws have been so far humanized that a bastard child is no longer a mere thing to be shunned by an overseer,—whose existence is unrecognised until it becomes a pauper, and whose only legitimate home is a workhouse, that it is no longer permissible to punish its unfortunate mother with hard labour for a year, nor its father with a whipping at the cart's tail; but that even an illegitimate child may find itself a member of some honest family, and that the sole obligation now cast upon its parents is that each may be compelled to bear his and her own fair share of the maintenance and education of the unfortunate offspring of their common failing."

"The merry Homes of England! Around their hearths by night, What gladsome looks of household love Meet in the ruddy light! There woman’s voice flows forth in song, Or childhood’s tale is told, Or lips move tunefully along Some glorious page of old."

"The happiest moments of my life have been the few which I have past at home in the bosom of my family.... [P]ublic employment contributes neither to advantage nor happiness. It is but honorable exile from one’s family and affairs."

"Women are encouraged to have careers because their talents are useful to the system and, more importantly, because by having regular jobs women become better integrated into the system and tied directly to it rather than to their families. This helps to weaken family solidarity."

"The family consists of those who live under the same roof with the pater familias; those who form (if I may use the expression) his fire-side."

"My God! I have often regretted that I was born! I have often wished to fall back even into nothingness, rather than advance through so many falsehoods, so many sufferings, and so many successive losses, towards that loss of ourselves which we call death! Still, even in those moments of terrible faintheartedness, when despair overmasters reason, and when man forgets that life is a task imposed upon him to finish, I have always said to myself: "There are some things which I would regret not to have tasted — a mother's milk, a father's love, that relationship of heart and soul between brothers, household affections, joys, and even cares!" Our family is evidently our second self, more than self, existing before self, and surviving self with the better part of self. It is the image of the holy and loving unity of beings revealed by the small group of creatures who hold to one another, and made visible by feeling!"

"[T]here is grave disquiet when we break away from tested norms, and the tested norm is the family unit. It is the building brick of society. Governments will come, governments will go, but this endures."

"Blood is blood, you know? There’s too much shared history and too many cross-connecting bonds to ever totally extract yourself from that half-smothering, half-supporting, muddled net called family."

"Whoever does the will of God is my brother and sister and mother."

"Où peut-on être mieux qu'au sein de sa famille?"

"I have often noticed that ancestors never boast of the descendants who boast of ancestors I would rather start a family than finish one blood will tell but often it tells too much"

"A friend loves you for your intelligence, a mistress for your charm, but your family's love is unreasoning; you were born into it and are of its flesh and blood. Nevertheless it can irritate you more than any group of people in the world."

"When harmony, mutual consideration and trust pass out of the home, hell enters in."

"For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house."

"If I knew something useful to me and harmful to my family, I should put it out of my mind. If I knew something useful to my family and not to my country, I should try to forget it. If I knew something useful to my country and harmful to Europe, or useful to Europe and harmful to the human race, I should consider it a crime."

"Facies non omnibus una, Nec diversa tamen; qualem decet esse sororum."

"The family is, so to speak, the domestic church. In it parents should, by their word and example, be the first preachers of the faith to their children."

"Grappling with a parent’s or child’s flaws, poor choices, or clueless responses is a rite of passage for each of us. The goal is to grow past these things while holding onto family relationships, even the difficult ones."

"The king ... like the vulgar, thinks, feels, acts, and lives Just as his father did; the unconquered powers Of precedent and custom interpose Between a king and virtue."

"The thing you can always rely on, your core person, comes from your family's attention and love."

"The family is always the family but during vacations it is an extended family and that is exhausting."

"A loving heart maintains a family; a hateful heart destroys a family."

"They were expanding the same amount of energy not to put on a show. As if to say, "This is your home and you're welcome here as you are." I think it's important to note that that takes work: family doesn't just happen; welcome isn't a neutral state. We have to tend to these things."

"All happy families resemble one another; every unhappy family is unhappy in its own way."

"Spem gregis."

"Genus immortale manet, multosque per annos Stat fortuna domus, et avi numerantur avorum."

"In te omnis domus inclinata recumbit."

"Our government should not be run like a business; it should be run like a family. A business might rightfully put its short-term profits first, but a functional family puts the well-being of its children first. That's not a relative truth; it's a moral absolute... Our system was designed before women had a voice in the public realm, and raising children was deemed to just be "women's work." But we certainly have a voice now, and we need to raise it on behalf of every mother's child.... In any advanced mammalian species that survives and thrives, a common characteristic is the fierce behavior of the adult female of the species when she senses a threat to her cubs. Ours are threatened now, and we need to get fierce."

"The family is no artificial creation, arbitrarily called into being and always wearing the same forms. It has assumed different forms in different times and places, and also its present form will not remain the same; they will continue to evolve and adopt new forms, keeping pace with economic and social changes and with the ethical and intellectual needs of the people. To this day, it has been the most significant and influential institution for the individual lives of human beings, and it will undoubtedly remain for a long time. It is probably within the circle of the family, especially in youth, that people receive the deepest impressions, impressions that very often give their later lives a decisive direction. It should therefore be done everything possible to give this narrow circle a character that is as pleasant as possible and mentally appealing, especially one in which the child can experience well-being."

"The family is the natural and fundamental group unit of society and is entitled to protection by society and the State."

"Just because they don't love each other doesn't mean that they don't love you. There are all sorts of different families, Katie. Some families have one mommy, some families have one daddy, or two families. Some children live with their uncle or aunt. Some live with their grandparents, and some children live with foster parents. Some live in separate homes and neighborhoods, in different areas of the country. They may not see each other for days, weeks, months or even years at a time. But if there's love, dear, those are the ties that bind. And you'll have a family in your heart forever."

"That which is most sacred surrounds the concept of Brotherhood. That which is most joyful lives in the consciousness that there exists cooperation of Knowledge."

"Let us consider a concept which has become extremely overburdened. Amidst daily life people assimilate with difficulty an understanding of cooperation, yet much more difficult and inaccessible to them is the concept of Brotherhood. Bodily heritage, that is, blood relationship, impedes the acceptance of the concept of Brotherhood. It is simpler for people to disclaim altogether any understanding of World Brotherhood. They would rather call it a utopia than reflect about the possibility of applying it in life. If even in the narrow domain of domestic life people do not find within themselves the affirmation of brotherhood, then in the wider sense it may seem to them to be impractical. Besides, people read carelessly the ancient Covenants, which speak about great numbers of Brothers and Sisters. Likewise, people’s recollections of the Subtle World have become clouded. Only there is it possible to encounter the expanded realization of Brotherhood. The body impedes the way to many broad ideas. Only by going beyond the limits of the bodily understanding is it possible to recognize brotherly cooperation. Let us gather the signs of such an expanded state of consciousness. (1)"

"Some people talk little about Brotherhood but do much for it. And there are others who always have Brotherhood on their tongues and are never far from treachery. (16)"

"It is for man to establish the reign of liberty in the midst of the world of the given. To gain the supreme victory, it is necessary, for one thing, that by and through their natural differentiation men and women unequivocally affirm their brotherhood."

"The principle of brotherhood expounded by the agitator of Nazareth preserved the germ of life, of truth and justice, so long as it was the beacon light of the few. The moment the majority seized upon it, that great principle became a shibboleth and harbinger of blood and fire, spreading suffering and disaster."

"For he to-day that sheds his blood with me, shall be my brother."

"In his latest encyclical Fratelli tutti published Oct. 3, Pope Francis expressed apertis verbis in an absolutely unprecedented key an idea of universal brotherhood, as a bond that unites all human beings beyond their faith, ideology, skin color, social background, language, culture and nation. It is a thought that is close to the ideals that have been the very foundation of Freemasonry since its origins. For more than 300 years the principle of brotherhood has been written indelibly in the Masonic trinomial placed in the East in the temples along with those of liberty and equality. And,the realization of a universal brotherhood, is from its origins the great mission and dream of Freemasonry."

"Speak not too well of one who scarce will know Himself transfigured in its roseate glow; Say kindly of him what is, chiefly, true, Remembering always he belongs to you; Deal with him as a truant, if you will, But claim him, keep him, call him brother still!"

"Our own Theosophical Society... is striving... to dispel ignorance, to put before men the truth about life and death, to show them why they are here and what lessons they have to learn and so to bring them to understand and to realize the great truth of the brotherhood of man."

"The crest and crowning of all good, Life's final star, is Brotherhood; For it will bring again to Earth Her long-lost Poesy and Mirth; Will send new light on every face, A kingly power upon the race. And till it come, we men are slaves, And travel downward to the dust of graves."

"Come, clear the way, then, clear the way: Blind creeds and kings have had their day. Break the dead branches from the path; Our hope is in the aftermath — Our hope is in heroic men, Star-led to build the world again. To this Event the ages ran: Make way for Brotherhood — make way for Man."

"There is a destiny that makes us brothers: None goes his way alone: All that we send into the lives of others Comes back onto our own."

"Without promoting fraternity, our democracy cannot survive. And the dangerous demonisation of minorities has to be countered, as it is this hate which gets transformed into intense violence."

"Thy sweet magic brings together What stern Custom spreads afar; All men become brothers Where thy happy wing-beats are."

"The fact is that the truth of harmony and human brotherhood derives not from an absorbed trance but from an awakened prajñâ or wisdom; and its validity depends not on any dramatic ecstatic visions but it belongs to man’s (…) natural reason unspoilt by theologies of exclusiveness."

"Enough of good there is in the lowest estate to sweeten life; enough of evil in the highest to check presumption; enough there is of both in all estates, to bind us in compassionate brotherhood, to teach us impressively that we are of one dying and one immortal family."

"My friends, let us try to follow the Saviour's steps; let us remember all day long what it is to be men; that it is to have everv one whom we meet for our brother in the sight of God; that it is this, never to meet any one, however bad he may be, for whom we cannot say. "Christ died for that man, and Christ cares for him still. He is precious in God's eyes, and he shall be precious in mine also.""

"God has taught in the Scriptures the lesson of a universal brotherhood, and man must not gainsay the teaching. Shivering in the ice-bound or scorching in the tropical regions; in the lap of luxury or in the wild hardihood of the primeval forest; belting the globe in a tired search for rest, or quieting through life in the heart of ancestral woods; gathering all the decencies around him like a garment, or battling in fierce raid of crime against a world which has disowned him, there is an inner humanness which binds me to that man by a primitive and indissoluble bond. He is my brother, and I cannot dissever the relationship. He is my brother, and I cannot release myself from the obligation to do him good."

"Kings and their subjects, masters and slaves, find a common level in two places — at the foot of the cross, and in the grave."

"I stand by my kind; and I thank God for the temptations that have brought me into sympathy with them, as I do for the "love that urges me to efforts for their good. I hail the great brotherhood of trial and temptation in the name of humanity, and give them assurance that from the Divine Man, and some, at least, of His disciples, there goes out to them a flood of sympathy that would fain sweep them up to the firm footing of the rock of safety."

"Jesus throws down the dividing prejudices of nationality, and teaches universal love without distinction of race, merit, or rank. A man's neighbor, henceforth, was every one who needed help, even an enemy. All men, from the slave to the highest, were sons of one Father in heaven, and should feel and act toward each other, as brethren. No human standard of virtue would suffice; no imitations of the loftiest examples among men. Moral perfection had been recognized alike by heathen and Jews, as found only in likeness to the Divine, and that Jesus proclaims as, henceforth, the one ideal for all humanity. With a sublime enthusiasm and brotherly love for the race, He rises above His age, and announces a common Father of all mankind, and one grand spiritual ideal in resemblance to Him."

"Until very recently, no California court or commentator had suggested that the purpose of California's statutory rape law was to protect young women from the risk of pregnancy. Indeed, the...the law was initially enacted on the premise that young women, in contrast to young men, were to be deemed legally incapable of consenting to an act of sexual intercourse. Because their chastity was considered particularly precious, those young women were felt to be uniquely in need of the State's protection. In contrast, young men were assumed to be capable of making such decisions for themselves; the law therefore did not offer them any special protection."

"The reason for age-of-consent laws — about anything — is that society recognizes there are entire categories of activities to which children and minors are incapable of giving consent. They aren’t mature enough to understand the implications or consequences of a decision, and we have traditionally codified that reality in law. That’s why parents routinely make decisions on their children’s behalf. It’s also one of the reasons children can’t get tattoos or buy alcohol, among many other things. This isn’t hard to understand, and indeed there’s a broad societal consensus around the basic claim that children can’t consent to certain things or make certain decisions on their own behalf."

"And sigh that one thing only has been lent To youth and age in common,—discontent."

"In such a strait the wisest may well be perplexed, and the boldest staggered."

"Whoe'er was edified, themselves were not."

"How is it Maecenas, that no one lives contented with his lot, whether he has planned it for himself or fate has flung him into it, but yet he praises those who follow different paths?"

"ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν."

"Past and to come seem best; things present worst."

"I see your brows are full of discontent, Your hearts of sorrow and your eyes of tears."

"I know a discontented gentleman, Whose humble means match not his haughty mind."

"When in disgrace with fortune and men's eyes I all alone beweep my outcast state, And trouble deaf heaven with my bootless cries, And look upon myself, and curse my fate, Wishing me like to one more rich in hope, Featur'd like him, like him with friends possess'd, Desiring this man's art, and that man's scope, With what I most enjoy contented least."

"I was born to other things."

"Discontent is the first step in the progress of a man or a nation."

"Poor in abundance, famish'd at a feast."

"The best things beyond their measure cloy."

"Qui fit, Mæcenas, ut nemo quam sibi sortem, Seu ratio dederit, seu fors objecerit, illa Contentus vivat? laudet diversa sequentes."

"Æstuat infelix angusto limite mundi."

"To sigh, yet feel no pain, To weep, yet scarce know why; To sport an hour with Beauty's chain, Then throw it idly by."

"We love in others what we lack ourselves, and would be everything but what we are."

"The thirst to know and understand, A large and liberal discontent; These are the goods in life's rich hand, The things that are more excellent."

"And from the discontent of man The world's best progress springs."

"The taste of beauty, and the relish of what is decent, just and amiable, perfects the character of the gentleman and the philosopher. And the study of such a taste or relish will, as we suppose, be ever the great employment and concern of him who covets as well to be wise and good, as agreeable and polite."

"He is a gentleman; I am a gentleman's daughter; so far we are equal."

"Rousseauist and Baconian, though often superficially at odds with one another, have co-operated in undermining, not merely religious tradition, but another tradition which in the Occident goes back finally, not to Judea, but to ancient Greece. This older tradition may be defined as humanistic. The goal of the humanist is poised and proportionate living. This he hopes to accomplish by observing the law of measure. ... Decorum is supreme for the humanist even as humility takes precedence over all other virtues in the eyes of the Christian. Traditionally the idea of decorum has been associated, often with a considerable admixture of mere formalism, with the idea of the gentleman."

"Nothing is more certain, than that our manners, our civilization, and all the good things which are connected with manners and with civilization, have, in this European world of ours, depended for ages upon two principles; and were indeed the result of both combined; I mean the spirit of a gentleman, and the spirit of religion."

"Tho' modest, on his unembarrass'd brow Nature had written—"Gentleman.""

"No one can consider himself a gentleman who engages in the vice of lying."

"You may depend upon it, religion is, in its essence, the most gentlemanly thing in the world. It will alone gentilize, if unmixed with cant; and I know nothing else that will, alone. Certainly not the army, which is thought to be the grand embellisher oh manners."

"I was ne'er so thrummed since I was a gentleman."

"The best of men That e'er wore earth about him was a sufferer; A soft, meek, patient, humble, tranquil spirit, The first true gentleman that ever breathed."

"To be a gentleman does not depend upon the tailor, or the toilet.… Good clothes are not good habits.… A gentleman is just a gentle-man; no more, no less: a diamond polished, that was first a diamond in the rough."

"... defined an English gentleman to be a person who did no work, had clean hands, and was never in a passion."

"His tribe were God Almighty's gentlemen."

"Repose and cheerfulness are the badge of the gentleman,—repose in energy."

"In whatever society he might find himself, the humblest citizen should therefore so order his behaviour that when he left the table men would say "A gentleman was here.""

"A Christian is God Almighty's gentleman: a gentleman, in the vulgar, superficial way of understanding the word, is the Devil's Christian."

"Perhaps propriety is as near a word as any to denote the manners of the gentleman: elegance is necessary to the fine gentleman; dignity is proper to noblemen; and majesty to kings!"

"By the by if the English race had done nothing else, yet if they left the world the notion of a gentleman, they would have done a great service to mankind."

"A gentleman I could never make him, though I could make him a lord."

"A man may learn from his Bible to be a more thorough gentleman than if he had been brought up in all the drawing-rooms in London."

"Bob Forestier had pretended for so many years to be a gentleman that in the end, forgetting that it was all a fake, he had found himself driven to act as in that stupid, conventional brain of his he thought a gentleman must act. No longer knowing the difference between sham and real, he had sacrificed his life to a spurious heroism."

"It is almost a definition of a gentleman to say he is one who never inflicts pain."

"It is the final test of a gentleman—his respect for those who can be of no possible service to him."

"It is much easier to be a hero than a gentleman. You can be a hero from time to time, but a gentleman is something you have to be all the time. Which isn't easy."

"My master hath been an honourable gentleman; tricks he hath had in him, which gentlemen have."

"I freely told you, all the wealth I had Ran in my veins, I was a gentleman."

"A gentleman born, master parson; who writes himself 'Armigero;' in any bill, warrant, quittance, or obligation, 'Armigero.'"

"We are gentlemen, That neither in our hearts, nor outward eyes Envy the great, nor do the low despise."

"Since every Jack became a gentleman, There's many a gentle person made a Jack."

"An affable and courteous gentleman."

""I am a gentleman." I'll be sworn thou art; Thy tongue, thy face, thy limbs, actions and spirit, Do give thee five-fold blazon."

"He is complete in feature, and in mind, With all good grace to grace a gentleman."

"You are not like Cerberus, three gentlemen at once, are you?"

"The Hampden-Sydney ideal of a gentleman reaches back to the 18th century and to the men of the early Republic who defined their lives by honor, service, public virtue, and personal self-restraint. This is what the College's Founders meant by "good men and good citizens." To form good men and good citizens is still today the mission of Hampden-Sydney College. However, you will not live in the insular world of Hampden-Sydney's Founders. Your world could not be more different from theirs. It is, however, Hampden-Sydney's belief that the characteristics of the 18th-century gentleman are as important today as two hundred years ago. It is your task to prove it."

"When you leave the little world of Hampden-Sydney, you will still have much to learn of the diversity of the greater world, of the customs and manners of the many cultures you will encounter and interact with as you make your life and living in a global economy. I hope that your recognition of the value of the traditional social customs as they are practiced in our small community will make you keenly aware of the importance of the traditional social customs of other communities- whether ethnic neighborhoods or nations. I end this epilogue as I have ended others before. You are a Hampden-Sydney Gentleman, and as Cardinal Newman wrote, "It is almost the definition of a gentleman to say he is one who never inflicts pain.""

"As for gentlemen, they be made good cheap in this kingdom; for whosoever studieth the laws of the realm, who studieth in the Universities, who professeth the liberal sciences, and (to be short) who can live idly, and without manual labour, and will bear the port, charge, and countenance of a gentleman, he shall be called master, and shall be taken for a gentleman."

"The gentle minde by gentle deeds is knowne; For a man by nothing is so well bewrayed As by his manners."

"And thus he bore without abuse The grand old name of gentleman, Defamed by every charlatan And soiled with all ignoble use."

"What is it to be a gentleman? Is it to be honest, to be gentle, to be generous, to be brave, to be wise, and, possessing all these qualities, to exercise them in the most graceful outward manner? Ought a gentleman to be a loyal son, a true husband, and honest father? Ought his life to be decent—his bills to be paid—his tastes to be high and elegant—his aims in life lofty and noble?"

"A gentleman is merely a rascal, better-dressed."

"The gentleman knows that whatever is imperfect and unrefined does not deserve praise. ... He makes his eyes not want to see what is not right, makes his ears not want to hear that is not right, makes his mouth not want to speak what is not right, and makes his heart not want to deliberate over what is not right. ... For this reason, power and profit cannot sway him, the masses cannot shift him, and nothing in the world can shake him."

"Oh! St. Patrick was a gentleman, Who came of decent people."

"Of the offspring of the gentilman Jafeth come Habraham, Moyses, Aron, and the profettys; also the Kyng of the right lyne of Mary, of whom that gentilman Jhesus was borne."

"He had scarcely gone a short league, when Fortune, that was conducting his affairs from good to better, discovered to him the road, where he also espied an Inn. Sancho positively maintained it was an Inn, and his master that it was a castle; and the dispute lasted so long that they arrived there before it was determined."

"There is nothing which has yet been contrived by man, by which so much happiness is produced as by a good tavern or inn."

"Souls of poets dead and gone, What Elysium have ye known, Happy field or mossy cavern, Choicer than the Mermaid Tavern?"

"A region of repose it seems, A place of slumber and of dreams."

"In the worst inn's worst room, with mat half hung."

"Shall I not take mine ease in mine inn?"

"The west yet glimmers with some streaks of day: Now spurs the lated traveler apace To gain the timely inn."

"You may go to Carlisle's and to Almanac's too; And I'll give you my Head if you find such a Host, For Coffee, Tea, Chocolate, Butter, or Toast; How he welcomes at once all the World and his Wife, And how civil to Folks he ne'er saw in his Life."

"He who has not been at a tavern knows not what a paradise it is. O holy tavern! O miraculous tavern!—holy, because no carking cares are there, nor weariness, nor pain; and miraculous, because of the spits, which themselves turn round and round!"

"Now musing o'er the changing scene Farmers behind the tavern screen Collect; with elbows idly press'd On hob, reclines the corner's guest, Reading the news to mark again The bankrupt lists or price of grain. Puffing the while his red-tipt pipe He dreams o'er troubles nearly ripe, Yet, winter's leisure to regale, Hopes better times, and sips his ale."

"Alone the varying road of life, In calm content, in toil or strife, At morn or noon, by night or day, As time conducts him on his way, How oft doth man, by care oppressed, Find in an Inn a place of rest."

"Where'er his fancy bids him roam, In ev'ry Inn he finds a home— * * * * * Will not an Inn his cares beguile, Where on each face he sees a smile?"

"Where you have friends you should not go to inns."

"The atmosphere Breathes rest and comfort and the many chambers Seem full of welcomes."

"Whoe'er has travel'd life's dull round, Where'er his stages may have been, May sigh to think he still has found The warmest welcome, at an inn."

"What care if the day Be turned to gray, What care if the night come soon! We may choose the pace Who bow for grace, At the Inn of the Silver Moon."

"The way is not made easy for those who would defend the public interest."

"It is too rarely recognized that the concept of "public" is absolutely irreducible to the "state." The term "publicum" designates not merely the state administration, but the entire community as constituted by all citizens."

"The public revealed its single most predictable trait: fickleness."

"When the public narrative significantly diverges from lived experience, the only outcome is more frustration among the people, who realise that on top of being poorly served, they’re also being lied to and manipulated."

"Those closest, and so most accountable, to the people are best positioned to protect their rights."

"Nec audiendi sunt qui solent dicere vox populi, vox dei; cum tumultus vulgi semper insaniæ proxima sit."

"Vox populi habet aliquid divinum: nam quomo do aliter tot capita in unum conspirare possint?"

"The great unwashed."

"The individual is foolish; the multitude, for the moment is foolish, when they act without deliberation; but the species is wise, and, when time is given to it, as a species it always acts right."

"The tyranny of a multitude is a multiplied tyranny."

"The public! why, the public's nothing better than a great baby."

"Le public! le public! combien faut-il de sots pour faire un public?"

"Qui ex errore imperitæ multitudinis pendet, hic in magnis viris non est habendus."

"Vulgus ex veritate pauca, ex opinione multa æstimat."

"Mobile mutatur semper cum principe vulgus."

"Hence ye profane; I hate you all; Both the great vulgar, and the small."

"This many-headed monster, Multitude."

"La clef des champs."

"The multitude is always in the wrong."

"For who can be secure of private right, If sovereign sway may be dissolved by might? Nor is the people's judgment always true: The most may err as grossly as the few."

"The man in the street does not know a star in the sky."

"Bona prudentiæ pars est nosse stultas vulgi cupiditates, et absurdas opiniones."

"A stiff-necked people."

"Classes and masses."

"Ich wünschte sehr, der Menge zu behagen, Besonders weil sie lebt und leben lässt."

"Wer dem Publicum dient, ist ein armes Thier; Er quält sich ab, niemand bedankt sich dafür."

"Knowing as "the man in the street" (as we call him at Newmarket) always does, the greatest secrets of kings, and being the confidant of their most hidden thoughts."

"No whispered rumours which the many spread can wholly perish."

"The leader, mingling with the vulgar host, Is with the common mass of matter lost!"

"Mobilium turba Quiritium."

"Malignum Spernere vulgus."

"Odi profanum vulgus et ardeo. Favete linguis."

"Reason stands aghast at the sight of an "unprincipled, immoral, incorrigible" publick; And the word of God abounds in such threats and denunciations, as must strike terror into the heart of every believer."

"Venale pecus."

"If I tried to imagine the public as a particular person (for although some better individuals momentarily belong to the public they nevertheless have something concrete about them, which holds them in its grip even if they have not attained the supreme religious attitude), I should perhaps think of one of the Roman emperors, a large well-fed figure, suffering from boredom, looking only for the sensual intoxication of laughter, since the divine gift of wit is not earthly enough. And so for a change he wanders about, indolent rather than bad, but with a negative desire to dominate. Every one who has read the classical authors knows how many things a Caesar could try out in order to kill time. In the same way the public keeps a dog to amuse it. That dog is the sum of the literary world. If there is some one superior to the rest, perhaps even a great man, the dog is set on him and the fun begins. The dog goes for him, snapping and tearing at his coat-tails, allowing itself every possible ill-mannered familiarity – until the public tires, and says it may stop. That is an example of how the public levels. Their betters and superiors in strength are mishandled – and the dog remains a dog which even the public despises. The leveling is therefore done by a third party; a non-existent public leveling with the help of a third party which in its significance is less than nothing, being already more than leveled."

"There is in a religious sense no public, but only individuals, because the religious is earnestness, and earnestness is: the single individual: yet every human being, unconditionally every human being, which one indeed is, can be, yes, should be – the single individual."

"Paucite paucarum diffundere crimen in omnes."

"The people's voice is odd, It is, and it is not, the voice of God."

"Trust not the populace; the crowd is many-minded."

"The proverbial wisdom of the populace in the streets, on the roads, and in the markets, instructs the ear of him who studies man more fully than a thousand rules ostentatiously arranged."

"The public is a bad guesser."

"Vox Populi, vox Dei."

"Who o'er the herd would wish to reign, Fantastic, fickle, fierce, and vain? Vain as the leaf upon the stream, And fickle as a changeful dream; Fantastic as a woman's mood, And fierce as Frenzy's fever'd blood— Thou many-headed monster thing, Oh, who would wish to be thy king?"

"Faith, there have been many great men that have flattered the people, who ne'er loved them; and there be many that they have loved, they know not wherefore; so that, if they love they know not why, they hate upon no better a ground."

"He himself stuck not to call us the many-headed multitude."

"The play, I remember, pleased not the million; 'twas caviare to the general."

"Was ever feather so lightly blown to and fro as this multitude?"

"Look, as I blow this feather from my face, And as the air blows it to me again, Obeying with my wind when I do blow, And yielding to another when it blows, Commanded always by the greater gust; Such is the lightness of you common men."

"Many-headed multitude."

"Laymen say, indeed, How they take no heed Their sely sheep to feed, But pluck away and pull The fleeces of their wool."

"Grex venalium."

"Vulgus ignavum et nihil ultra verba ausurum."

"Neque mala, vel bona, quæ vulgus putet."

"It is to the middle class we must look for the safety of England."

"The public be damned."

"Sævitque animis ignobile vulgus, Jamque faces et saxa volant."

"Scinditur incertum studia in contraria vulgus."

"Vox omnibus una."

"Les préjugés, ami, sont les rois du vulgaire."

"Our supreme governors, the mob."

"[The] public path of life Is dirty."

"Home is where the heart is."

"To homes pervaded by charm, as to works of Art that approach perfection, the more happily constituted minds say 'Yes' without any qualification. The proper homage due to them is absolute assent."

"Sitting with my gin or whisky afterwards I would often manage to get into conversation with some lonely man or other – usually an exile like myself – and the talk would be about the world, air-routes and shipping-lines, drinking-places thousands of miles away. Then I felt happy, felt I had come home, because home to people like me is not a place but all places, all places except the one we happen to be in at the moment."

"At length his lonely cot appears in view, Beneath the shelter of an aged tree; Th' expectant wee-things, toddlin, stacher thro' To meet their Dad, wi' flichterin noise an' glee."

"Old homes! old hearts! Upon my soul forever Their peace and gladness lie like tears and laughter."

"When the hornet hangs in the hollyhock, And the brown bee drones i' the rose, And the west is a red-streaked four-o'clock, And summer is near its close— It's—Oh, for the gate, and the locust lane; And dusk, and dew, and home again!"

"Home is home, though it be never so homely."

"Judaism recognized the home as being a co-partner with the synagogue in the nurturing of spirituality, and accorded the woman, as primary home-maker, the greatest consideration."

"A man's house is his castle — et domus sua cuique est tutissimum refugium."

"A man is not really a true man until he owns his own home, and they that own their homes are made more honorable and honest and pure, true and economical and careful, by owning the home."

"And when you return home – to your house – think upon others Such as those who live in tents."

"Home and heaven are not so far separated as we sometimes think. Nay, they are not separated at all, for they are both in the same great building. Home is the lower story, and is located down here on the ground floor; heaven is above stairs, in the second and "third" stories; and as one after another the family is called to come up higher, that which seemed to be such a strange place begins to wear a familiar aspect; and when at last not one is left below, the home is transferred to heaven, and heaven is home."

"How does it feel, how does it feel? To be without a home Like a complete unknown, like a rolling stone."

"Home is the place where, when you have to go there, They have to take you in."

"At night returning, every labour sped, He sits him down, the monarch of a shed; Smiles by his cheerful fire, and round surveys His children's looks, that brighten at the blaze; While his lov'd partner, boastful of her hoard, Displays her cleanly platter on the board."

"How small of all that human hearts endure, That part which laws or kings can cause or cure! Still to ourselves in every place consigned, Our own felicity we make or find. With secret course, which no loud storms annoy, Glides the smooth current of domestic joy."

"The whitewash'd wall, the nicely sanded floor, The varnish'd clock that click'd behind the door; The chest contriv'd a double debt to pay, A bed by night, a chest of drawers by day."

"Now, with a rush of old memories, how clearly it stood up before him, in the darkness! Shabby indeed, and small and poorly furnished, and yet his, the home he had made for himself, the home he had been so happy to get back to after his day's work. And the home had been happy with him, too, evidently, and was missing him, and wanted him back, and was telling him so, through his nose, sorrowfully, reproachfully, but with no bitterness or anger; only with plaintive reminder that it was there, and wanted him."

"My house, my house, though thou art small, Thou art to me the Escurial."

"Appeles us'd to paint a good housewife upon a snayl; which intimated that she should be as slow from gadding abroad, and when she went she should carry her house upon her back; that is, she should make all sure at home."

"Usually, home is associated with a physical space, whether that is a building, neighborhood, town, city, or country; sometimes all that comes to mind are the four walls of a room. Home is where, when you walk in the door, you recognize the smell of clean clothes, stir-fry, or the scent of a field of wheat. It's the light that shines through the window each night, casting familiar shadows. It's waking up in the morning and walking around without needing to turn on the light. For me, however, all of these feelings are scattered since my home is a collection of specific spaces that make me feel good when I'm in them. I walk around La Cerdanya and suddenly feel at home, but the illusion disappears in the blink of an eye. I go back to Chamonix and the smell of fall welcomes me — I feel at home, but the spell is soon broken. In Nepal, too, the relaxed feeling of home sometimes takes hold of me for a moment. I can often feel more like I'm in my own place in some unknown country than when I'm in the house I've paid for and made my own, where some days I feel like a total stranger."

"I do not go quite the length of the modern philosopher, who asserts that our nature is not wholly sophisticated so long as we retain our juvenile predilection in favour of apple-dumpling; but I do think that the affection which clings to the home of our childhood — the early love which lingers round the flowers we have sown, the shrubs we have planted — is, though a simple, a sweet and purifying influence on the character. I cannot help thinking, that the drooping bough, the fairy-like rose, lend something of their own grace to one who has loved them and made them her companions."

"It is for homely features to keep home. They had their name thence."

"What you choose to call hell, he calls home."

"'Mid pleasures and palaces though we may roam, Be it ever so humble, there 's no place like home; A charm from the skies seems to hallow us there, Which sought through the world is ne'er met with elsewhere."

"The poorest man may in his cottage bid defiance to all the force of the Crown. It may be frail, its roof may shake; the wind may blow through it; the storms may enter,—the rain may enter,—but the King of England cannot enter; all his forces dare not cross the threshold of the ruined tenement!"

"Having been ripped open and drained by the crowd when I enter my home, many homes seem to be waiting for me to give a shape to this life which is about to perish."

"Truly we are belong to God, and to Him we shall eventually come home"

"A happy home is the single spot of rest which a man has upon this earth for the cultivation of his noblest sensibilities."

"Barack Obama has failed America. When he took office, the economy was in recession.… Three years later, foreclosures are still at record levels. Three years later the prices of homes continue to fall."

"Home is where the hatred is Home is filled with pain and it, Might not be such a bad idea if I never, never went home again."

"And I'll still stay, to have thee still forget, Forgetting any other home but this."

"Home-keeping youth have ever homely wits."

"If strong trust is not knotted in the foundation of love, a home that could shield its inhabitants could not be built. And life could not be lived wet, whether it be in rain or tears."

"The home is not always ruined by outsiders; sometimes those within the family ruin it even more severely."

"I rushed to Mother clasped her in a tight embrace, and with resolute tones, proclaimed, 'Mother! I'll never make another home! I'll stay forever young! '"

"Home is the resort Of love, of joy, of peace, and plenty; where Supporting and supported, polished friends And dear relations mingle into bliss."

"You can't go back home to your family, back home to your childhood, … back home to a young man's dreams of glory and of fame … back home to places in the country, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time-back home to the escapes of Time and Memory."

"The man who builds, and wants wherewith to pay, Provides a home from which to run away."

"No outward doors of a man's house can in general be broken open to execute any civil process; though in criminal cases the public safety supersedes the private."

"To make a happy fireside clime To weans and wife, That's the true pathos and sublime Of human life."

"I've read in many a novel, that unless they've souls that grovel— Folks prefer in fact a hovel to your dreary marble halls."

"My whinstone house my castle is, I have my own four walls."

"Nullus est locus domestica sede jucundior."

"The house of every one is to him as his castle and fortress, as well for his defence against injury and violence, as for his repose."

"For the whole world, without a native home, Is nothing but a prison of larger room."

"I am far frae my hame, an' I'm weary aften whiles, For the longed-for hame-bringing an' my Father's welcome smiles."

"The house is a castle which the King cannot enter."

"There's nobody at home But Jumping Joan, And father and mother and I."

"What if in Scotland's wilds we veil'd our head, Where tempests whistle round the sordid bed; Where the rug's two-fold use we might display, By night a blanket, and a plaid by day."

"The stately Homes of England, How beautiful they stand! Amidst their tall ancestral trees, O'er all the pleasant land."

"His native home deep imag'd in his soul."

"Peace and rest at length have come, All the day's long toil is past; And each heart is whispering, "Home, Home at last!""

"Who hath not met with home-made bread, A heavy compound of putty and lead— And home-made wines that rack the head, And home-made liquors and waters? Home-made pop that will not foam, And home-made dishes that drive one from home— * * * * * * Home-made by the homely daughters."

"The beauty of the house is order, The blessing of the house is contentment, The glory of the house is hospitality, The crown of the house is godliness."

"I think some orator commenting upon that fate said that though the winds of heaven might whistle around an Englishman's cottage, the King of England could not."

"As a lodge in a garden of cucumbers."

"Our law calleth a man's house, his castle, meaning that he may defend himselfe therein."

"Cling to thy home! If there the meanest shed Yield thee a hearth and shelter for thy head, And some poor plot, with vegetables stored, Be all that Heaven allots thee for thy board, Unsavory bread, and herbs that scatter'd grow Wild on the river-brink or mountain-brow; Yet e'en this cheerless mansion shall provide More heart's repose than all the world beside."

"Stay, stay at home, my heart, and rest; Home-keeping hearts are happiest, For those that wander they know not where Are full of trouble and full of care; To stay at home is best."

"A house of dreams untold, It looks out over the whispering treetops, And faces the setting sun."

"I in my own house am an emperor, And will defend what's mine."

"Far from all resort of mirth, Save the cricket on the hearth."

"His home, the spot of earth supremely blest, A dearer, sweeter spot than all the rest."

"Who has not felt how sadly sweet The dream of home, the dream of home, Steals o'er the heart, too soon to fleet, When far o'er sea or land we roam?"

"Subduing and subdued, the petty strife, Which clouds the colour of domestic life; The sober comfort, all the peace which springs From the large aggregate of little things; On these small cares of daughter, wife or friend, The almost sacred joys of home depend."

"'Mid pleasures and palaces though we may roam, Be it ever so humble, there's no place like Home."

"How could I go back to my home? I have people online bragging about putting dead animals through my mailbox. I’ve got some asshole in California who I’ve never talked to hiring a private investigator to stalk me. What am I going to do – go home and just wait until someone makes good on their threats? I’m scared that what it’s going to take to stop this is the death of one of the women who’s been targeted."

"My lodging is in Leather-Lane, A parlor that's next to the sky; 'Tis exposed to the wind and the rain, But the wind and the rain I defy."

"Just the wee cot—the cricket's chirr— Love and the smiling face of her."

"To fireside happiness, to hours of ease Blest with that charm, the certainty to please."

"Gallus in sterquilinio suo plurimum potest."

"That is my home of love."

"Ma meason est a moy come mon castel, hors de quel le ley ne moy arta a fuer."

"Though home be but homely, yet huswife is taught That home hath no fellow to such as have aught."

"I read within a poet's book A word that starred the page, "Stone walls do not a prison make, Nor iron bars a cage." Yes, that is true, and something more: You'll find, where'er you roam, That marble floors and gilded walls Can never make a home. But every house where Love abides And Friendship is a guest, Is surely home, and home, sweet home; For there the heart can rest."

"when you know the plants, you just feel more at home wherever you go"

"They dreamt not of a perishable home."

"There is no happiness in life, there is no misery like that growing out of the dispositions which consecrate or desecrate a home."

"When home is ruled according to God's word, angels might be asked to stay a night with us, and they would not find themselves out of their element."

"In the homes of America are born the children of America; and from them go out into American life, American men and women. They go out with the stamp of these homes upon them; and only as these homes are what they should be, will they be what they should be."

"The strength of a nation, especially of a republican nation, is in the intelligent and well-ordered homes of the people."

"A Christian home! What a power it is to the child when he is far away in the cold, tempting world, and voices of sin are filling his ears, and his feet stand on slippery places."

"The spirit and tone of your home will have great influence on your children. If it is what it ought to be, it will fasten conviction on their minds, however wicked they may become."

"The pleasant converse of the fireside, the simple songs of home, the words of encouragement as I bend over my school - tasks, the kiss as I lie down to rest, the patient bearing with the freaks of my restless nature, the gentle counsels mingled with reproofs and approvals, the sympathy that meets and assuages every sorrow, and sweetens every little success — all these return to me amid the responsibilities which press upon me now, and I feel as if I had once lived in heaven, and, straying, had lost my way."

"I never heard my father's or mother's voice once raised in any question with each other; nor saw any angry or even slightly hurt or offended glance in the eyes of either. I never heard a servant scolded, nor even suddenly, passionately, or in any severe manner, blamed; and I never saw a moment's trouble or disorder in any household matter."

"It is to Jesus Christ we owe the truth, the tenderness, the purity, the warm affection, the holy aspiration, which go together in that endearing word — home; for it is He who has made obedience so beautiful, and affection so holy; it is He who has brought the Father's home so near, and has taught us that love is of God."

"The sweetest type of heaven is home — nay, heaven is the home for whose acquisition we are to strive the most strongly. Home, in one form and another, is the great object of life. It stands at the end of every day's labor, and beckons us to its bosom; and life would be cheerless and meaningless, did we not discern across the river that divides us from the life beyond, glimpses of the pleasant mansions prepared for us."

"The home came from heaven. Modeled on the Father's house and the many mansions, and meant the one to be a training place for the other, the home is one of the gifts of the Lord Jesus — a special creation of Christianity."

"Keep the home near heaven. Let it face toward the Father's house. Not only let the day begin and end with God, with mercies acknowledged and forgiveness sought, but let it be seen and felt that God is your chiefest joy, His will in all you do the absolute and sufficient reason."

"It was Jesus Christ who, ever pointing to joys which do not perish in the using, wedded duty to delight, and re-opening to the Christian family a better paradise — the Father's house — placed the earthly home in the vestibule of heaven."

"The ascension of Christ makes heaven seem homelike to us as we journey toward it; for Jesus wears our humanity at the right hand of the Father."

"Home and Jesus! The two should be inseparable. Husband and wife need the clasp of that infinite love to keep their hearts true to each other. Parents need the guidance of that infinite wisdom and the power of that infinite strength, to keep them patient and long-suffering and gentle and wise in the training of immortal souls."

"How rich this earth seems when we regard it — crowded with the loves of home! Yet I am now getting ready to go home — to leave this world of homes and go home. When I reach that home, shall I even then seek yet to go home? Even then, I believe, I shall seek a yet warmer, deeper, truer home in the deeper knowledge of God — in the truer love of my fellow men. Eternity will be — my heart and my faith tell me — a traveling homeward, but in jubilation and confidence and the vision of the beloved."

"Then I said in my heart, "Come home with me, beloved — there is but one home for us all. When we find — in proportion as each of us finds that home, shall we be gardens of delight to each other — little chambers of rest — galleries of pictures — wells of water.""

"The more corrupt a society, the more numerous its laws."

"A person who cannot live in society, or does not need to because he is self-sufficient, is either a beast or a god."

"What is not good for the beehive, cannot be good for the bees."

"For it is most true that a natural and secret hatred and aversation towards society in any man, hath somewhat of the savage beast."

"Man seeketh in society comfort, use, and protection."

"Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society."

"I’ve inspected your profile. You are not stupid. Misguided, idealistic, naive, certainly, but not stupid. You must know how societies work. You must at least have an inkling. They work on force, power and coercion. People don’t behave themselves because they are nice. That’s the liberal fallacy. People behave themselves because if they don’t they will be punished. All this is known. It isn’t even debatable. Civilisation after civilisation, society after society, species after species, all show the same pattern. Society is control: control is reward and punishment. Reward is being allowed to partake of the fruits of that society and, as a general but not unbreakable rule, not being punished without cause."

"Building up societies with “dead souls” is no great achievement."

"The quest for other, and better, forms of life, society, technology, ethics, and law may not reveal that they are actually elsewhere; but it may in the long run help us to make some of them actual on earth."

"The history of society is the history of the inventive labors that man alter man, alter his desires, habits, outlook, relationships both to other men and to physical nature, with which man is in perpetual physical and technological metabolism."

"I think we risk becoming the best informed society that has ever died of ignorance."

"A people is but the attempt of many To rise to the completer life of one— And those who live as models for the mass Are singly of more value than they all."

"But now being lifted into high society, And having pick'd up several odds and ends without any danger of a riot, he Might for long lying make himself amends; And singing as he sung in his warm youth, Agree to a short armistice with truth."

"What times! What manners!"

"The only living socities are those which are animated by inequality and injustice."

"It is the retention by twentieth-century, men of the Neolithic point of view that says: You stay in your village and I will stay in mine. If your sheep eat our grass we will kill you, or we may kill you anyhow to get all the grass for our own sheep. Anyone who tries to make us change our ways is a witch and we will kill him. Keep out of our village."

"Those families, you know, are our upper crust, not upper ten thousand."

"In human society the warmth is mainly at the bottom."

"The rout is Folly's circle, which she draws With magic wand. So potent is the spell, That none decoy'd into that fatal ring, Unless by Heaven's peculiar grace, escape. There we grow early gray, but never wise."

"It's not sex and drug advice these kids need, so much as help in acquiring a world view, in motivating them to take responsibility and enabling them to build proper relationships."

"Mankind are not held together by lies. Trust is the foundation of society. Where there is no truth, there can be no trust, and where there is no trust, there can be no society. Where there is society, there is trust, and where there is trust, there is something upon which it is supported."

"The abstract concept "society" means to the individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individual is able to think, feel, strive, and work by himself; but he depends so much upon society—in his physical, intellectual, and emotional existence—that it is impossible to think of him, or to understand him, outside the framework of society. It is "society" which provides man with food, clothing, a home, the tools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word “society.”"

"The dependence of the individual upon society is a fact of nature which cannot be abolished."

"The virtues of society are the vices of the saint."

"Society everywhere is in conspiracy against the manhood of every one of its members."

"Every man is like the company he is wont to keep."

"In the affluent society, no sharp distinction can be made between luxuries and necessaries."

"For every social wrong there must be a remedy. But the remedy can be nothing less than the abolition of the wrong ]Liyabona Kakaza], Social Problems, Chapter IX. Reported in Hoyt's New Cyclopedia Of Practical Quotations (1922), p. 724–25."

"The noisy and extensive scene of crowds without company, and dissipation without pleasure."

"I do not think there is anything deserving the name of society to be found out of London."

"A rational anarchist believes that concepts such as "state" and "society" and "government" have no existence save as physically exemplified in the acts of self-responsible individuals. He believes that it is impossible to shift blame, share blame, distribute blame … as blame, guilt, responsibility are matters taking place inside human beings singly and nowhere else. But being rational, he knows that not all individuals hold his evaluations, so he tries to live perfectly in an imperfect world … aware that his effort will be less than perfect yet undismayed by self-knowledge of self-failure."

"We have really lost in our society the sense of the sacredness of life."

"I will only suggest that greater biological knowledge may, before long, alter the whole structure of society. Those who think that the life of the future will be like that of the present, only more so, are likely, I think, to be wrong."

"I live in the crowds of jollity, not so much to enjoy company as to shun myself."

"Le sage quelquefois évite le monde de peur d'être ennuyè."

"He might have proved a useful adjunct, if not an ornament to society."

"-- social life is fill’d With doubts and vain aspirings; solitude, When the imagination is dethroned, Is turned to weariness."

"Society is like a large piece of frozen water; and skating well is the great art of social life."

"Full quote: Truly, society is like a large piece of frozen water ; there are the rough places to be shunned, the very slippery ones all ready for a fall, and the holes which seem made expressly to drown you. All that can be done is to glide lightly over them. Skating well is the great art of social life."

"I see clearly that society is as much a science as astronomy; and, also, that, like poetry, one must be born with a genius for it."

"The Don Quixote of one generation may live to hear himself called the savior of society by the next."

"A system in which the two great commandments were, to hate your neighbour and to love your neighbour's wife."

"We enter into a covenant that we shall build the society in which all South Africans, both black and white, will be able to walk tall, without any fear in their hearts, assured of their inalienable right to human dignity - a rainbow nation at peace with itself and the world."

"A society made up of the individuals who were all capable of original thought would probably be unendurable. The pressure of ideas would simply drive it frantic."

"When society requires to be rebuilt, there is no use in attempting to rebuild it on the old plan."

"This is the essence of a good society: that people are able to feel goodness in themselves and each other as much as possible; that even when things are difficult or life is painful, people have the support of others; that the ways we get things done are also the ways we carve out spaces to fully see and appreciate each other. And have fun."

"There are two ways of considering society. According to some, the development of human associations is not subject to providential, unchangeable laws. Rather, these associations, having originally been organized in a purely artificial manner by primeval legislators, can later be modified or remade by other legislators, in step with the progress of social science. In this system the government plays a preeminent role, because it is upon it, the custodian of the principle of authority, that the daily task of modifying and remaking society devolves. According to others, on the contrary, society is a purely natural fact. Like the earth on which it stands, society moves in accordance with general, preexisting laws. In this system, there is no such thing, strictly speaking, as social science; there is only economic science, which studies the natural organism of society and shows how this organism functions."

"Man experiences a multitude of needs, on whose satisfaction his happiness depends, and whose non-satisfaction entails suffering. Alone and isolated, he could only provide in an incomplete, insufficient manner for these incessant needs. The instinct of sociability brings him together with similar persons, and drives him into communication with them. Therefore, impelled by the self-interest of the individuals thus brought together, a certain division of labor is established, necessarily followed by exchanges. In brief, we see an organization emerge, by means of which man can more completely satisfy his needs than he could living in isolation. This natural organization is called society. The object of society is therefore the most complete satisfaction of man's needs. The division of labor and exchange are the means by which this is accomplished."

"Old Lady T-sh-nd [Townshend] formerly observed that the human race might be divided into three separate classes—men, women and H-v-eys [Herveys]."

"La Société est l'union des hommes, et non pas les hommes."

"This new rage for rhyming badly, Which late hath seized all ranks and classes, Down to that new estate 'the masses.'"

"What will Mrs. Grundy say?"

"The absence of hope can rot a society from within."

"Intense suffering may be a private, internal phenomenon, often hidden from the gaze or awareness of others, but it is the most viscerally overwhelming experience there is, pleading desperately for relief. There is nothing else that has greater urgency than preventing or relieving intense suffering – of human beings and, indeed, of any sentient beings capable of suffering. It is the single most important goal of a compassionate society."

"Our genetically enriched descendants may regard existence without "dukkha" - the abolition of suffering - as the ethical foundation of any civilised society."

"I dread to think of a society devoid of love, compassion and humanity."

"Heav'n forming each on other to depend, A master, or a servant, or a friend, Bids each on other for assistance call, Till one man's weakness grows the strength of all."

"We must reject the idea that every time a law's broken, society is guilty rather than the lawbreaker. It is time to restore the American precept that each individual is accountable for his actions."

"The men with the muck-rakes are often indispensable to the well-being of society; but only if they know when to stop raking the muck, and to look upward to the celestial crown above them."

"Society has enfeebled man, not merely by robbing him of the right to his own strength, but still more by making his strength insufficient for his needs."

"There are two kinds of dependence: dependence on things, which is the work of nature; and dependence on men, which is the work of society."

"In human society man is the chief tool of man."

"Money is the source of all the false ideas of society."

"Society must be studied in the individual and the individual in society."

"Men are depraved and perverted by society."

"Society is so general and so mixed there is no place left for retirement, and even in the home we live in public."

"Society is not created by the crowd."

"Sociale animal est."

"Society is no comfort To one not sociable."

"Whilst I was big in clamour came there in a man, Who, having seen me in my worst estate, Shunn'd my abhorr'd society."

"To make society The sweeter welcome, we will keep ourself Till supper-time alone."

"Men lived like fishes; the great ones devoured the small."

"No society can surely be flourishing and happy, of which the far greater part of the members are poor and miserable."

"As the French say, there are three sexes,—men, women, and clergymen."

"Ah, you flavour everything; you are the vanille of society."

"I don't want to waste my time; become another casualty of society. I'll never fall in line; become another victim of your conformity and back down."

"Society can imprison one's happiness"

"It is impossible, in our condition of Society, not to be sometimes a Snob."

"As long as men are men, a poor society cannot be too poor to find a right order of life, nor a rich society too rich to have need to seek it."

"They're casting their problem on society. And, you know, there is no such thing as society. There are individual men and women, and there are families. And no government can do anything except through people, and people must look to themselves first. It's our duty to look after ourselves and then, also to look after our neighbour. People have got the entitlements too much in mind, without the obligations."

"Wherever a man goes, men will pursue him and paw him with their dirty institutions, and, if they can, constrain him to belong to their desperate oddfellow society."

"Society therefore is as ancient as the world."

"In the past, women were supposed to be pretty and men successful. Nowadays, everyone has to be able to do everything, and the pressure to satisfy that goal, along with the insecurity it brings, has doubled. Expectations rise while birth rates fall. Women have become a more horrific version of men, readily expressing their displeasure over lack of sexual compliance. Men have become insecure and have fled to the Internet. Both are approaching a state of narcissistic lunacy, and solidarity is something that seems attainable only among friends."

"I suppose Society is wonderfully delightful. To be in it is merely a bore. But to be out of it is simply a tragedy."

"Other people are quite dreadful. The only possible society is oneself."

"At present there is no distinction among the upper ten thousand of the city."

"Nor greetings where no kindness is, nor all The dreary intercourse of daily life."

"There is One great society alone on earth: The noble Living and the noble Dead."

"Society became my glittering bride, And airy hopes my children."

"Now, the vicissitudes that afflict the individual have their source in society. It is this situation that has given currency to the phrase "social forces". Personal relations have given way to impersonal ones. The Great Society has arrived and the task of our generation is to bring it under control. The study of how it is to be done is the function of politics."

"[Society] is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born."

"We must beware of trying to build a society in which nobody counts for anything except a politician or an official, a society where enterprise gains no reward and thrift no privileges."

"The truth is that a vast restructuring of our society is needed if remedies are to become available to the average person. Without that restructuring the good will that holds society together will be slowly dissipated. It is that sense of futility which permeates the present series of protests and dissents. Where there is a persistent sense of futility, there is violence; and that is where we are today."

"The nature of a society is largely determined by the direction in which talent and ambition flow—by the tilt of the social landscape."

"The principles of Jefferson are the definitions and axioms of free society."

"But implicit in the history of the First Amendment is the rejection of obscenity as utterly without redeeming social importance."

"When the imagination sleeps, words are emptied of their meaning: a deaf population absent-mindedly registers the condemnation of a man. … there is no other solution but to speak out and show the obscenity hidden under the verbal cloak."

"We train young men to drop fire on people, but their commanders won't allow them to write "fuck" on their airplanes because it's obscene!"

"The Amazon sites led me to other woman-killing outlets. None of the little movies has much plot. They're just five- or ten-minute scenes of attractive young women, usually undressed, dying violently. Overwhelmingly, the imagery displays young women as sexual objects for male entertainment — not as individuals with personalities. Obviously, there's a commercial market for this material, presumably among men who derive pleasure from watching females die (or pretend to die). One producer of these films has been the center of Canada's longest-running obscenity trial. Donald Smith, who calls himself "Dr. Don," created death movies of his wife. Then he advertised for models in Winnipeg newspapers. He made many quickie films and posted them for sale on a Web site which said its purpose was "to show beautiful women getting killed."Canadian police investigated in 2000. Smith and his wife were charged with obscenity. When the case came to trial in 2002, counts against the wife were dropped. The defense contended that the movies didn't fit the legal definition of obscenity because no sex occurred in them. The defense presented an expert witness, film professor Barry Grant of Brock University, who declared that Dr. Don's videos were little different from horror scenes in modern "slasher" movies shown in theaters and sold in video stores. Dr. Grant testified that grotesque killing has been part of cinema since silent days. Despite the professor's testimony, a jury convicted Smith. He was sentenced to probation, banned from the Internet, and fined $100,000. The sentencing judge, Helen Pierce of Ontario Superior Court of Justice, wrote that Dr. Don's videos had "the potential to change attitudes toward women, cause psychological harm to anyone who had previously been a victim of sexual violence, and could do serious psychological harm to adolescents." She said his films imply that an attacker "can silence women with his violence, leave them on sexual display, and walk away without consequence.""

"You have to show violence the way it is. If you don't show it realistically, then that's immoral and harmful. If you don't upset people, then that's obscenity."

"Obscenity is whatever happens to shock some elderly and ignorant magistrate."

"Like every 'intellectual', a philosophy teacher is a petty bourgeois. When he opens his mouth, it is petty-bourgeois ideology that speaks: its resources and ruses are infinite."

"Intellectuals are judged not by their morals, but by the quality of their ideas, which are rarely reducible to simple verdicts of truth or falsity, if only because banalities are by definition accurate"

"There are, indeed, few things that are more frightening than the steadily increasing prestige of scientifically minded brain trusters in the councils of government during the last decades. The trouble is not that they are cold-blooded enough to “think the unthinkable,” but that they do not think."

"Intellectuals … advertise their superiority to political practice but are absolutely in its thrall. … It is no accident that Marxist theory and practice use the intellectuals as tools and keep them in brutal subservience."

"Even intellectuals should have learned by now that objective rationality is not the default position of the human mind, much less the bedrock of human affairs."

"The decision to speak out is the vocation and lifelong peril by which the intellectual must live."

"Well, I suppose we have to have young intellectuals, if we’re ever to survive to be middle-aged philosophers."

"An intellectual is a man who says a simple thing in a difficult way; an artist is a man who says a difficult thing in a simple way."

"“An intellectual? Yes. And never deny it. An intellectual is someone whose mind watches itself. I like this, because I am happy to be both halves, the watcher and the watched. "Can they be brought together?" This is a practical question. We must get down to it. "I despise intelligence" really means: "I cannot bear my doubts.”"

"A large section of the intelligentsia seems wholly devoid of intelligence."

"Twenty years ago, Dwight Macdonald published a series of articles in Politics on the responsibility of peoples and, specifically, the responsibility of intellectuals. I read them as an undergraduate, in the years just after the war, and had occasion to read them again a few months ago. They seem to me to have lost none of their power or persuasiveness. Macdonald is concerned with the question of war guilt . He asks the question: To what extent were the German or Japanese people responsible for the atrocities committed by their governments? And, quite properly, he turns the question back to us: To what extent are the British or American people responsible for the vicious terror bombings of civilians, perfected as a technique of warfare by the Western democracies and reaching their culmination in Hiroshima and Nagasaki, surely among the most unspeakable crimes in history."

"With respect to the responsibility of intellectuals, there are still other, equally disturbing questions. Intellectuals are in a position to expose the lies of governments, to analyze actions according to their causes and motives and often hidden intentions. In the Western world, at least, they have the power that comes from political liberty, from access to information and freedom of expression. For a privileged minority, Western democracy provides the leisure, the facilities, and the training to seek the truth lying hidden behind the veil of distortion and misrepresentation, ideology and class interest, through which the events of current history are presented to us. The responsibilities of intellectuals, then, are much deeper than what Macdonald calls the "responsibility of people," given the unique privileges that intellectuals enjoy."

"The intellectual tradition is one of servility to power, and if I didn't betray it I'd be ashamed of myself."

"Most people are not intellectuals — a fact that intellectuals have terrible trouble coming to terms with."

"Every thinker puts some portion of an apparently stable world in peril and no one can wholly predict what will emerge in its place."

"Experience proves that it is rather the so called 'Intelligentsia' that is most apt to yield to these disastrous suggestions, since the intellectual has no direct contact with life in the raw, but encounters it in its easiest synthetic form-upon the printed page."

"Ask a wise man to dinner and he'll upset everyone by his gloomy silence or tiresome questions. Invite him to a dance and you'll have a camel prancing about. Haul him off to a public entertainment and his face will be enough to spoil the people's entertainment."

"I am speaking like an intellectual, but the intellectual, to my mind, is more in touch with humanity than is the confident scientist, who patronizes the past, oversimplifies the present, and envisages a future where his leadership will be accepted...We want him to plan for our bodies. We do not want him to plan for our minds, and we cannot accept, so far, his assurance that he will not do this."

"Even in the most favourable periods for cultural development , Intellectuals tend to have uneasy relationship with the status quo."

"Intellectuals are not defined according to the jobs they do, but [by] the manner in which they act, the way they see themselves, and the values that they uphold."

"The creative role of an intellectual requires detachment from any particular idea or interest. Since the beginning of modernity, the authority of the intellectual has rested on the claim to be acting and speaking on behalf of society as a whole."

"The phrase a Russian intellectual is probably most likely to use when talking about the early 1980s is bezvozdushnoye prostranstvo—“airless space.” The era was stuffy like the Russian izba, a log cabin, when its windows are caulked for the winter: it keeps out the cold, but also the fresh air. The windows will not be opened even a crack until well into spring, and as time goes on, smells of people, food, and clothing mix into one mind-numbing undifferentiated smell of gigantic proportions. Something similar had happened to the Russian mind over two generations of Soviet rule. At the time of the October Revolution, the Russian intellectual elite had been both a part of and a partner to the European conversation about God, power, and human life. After fifty years of purges, arrests, and, most damaging, unrelenting pressure on what had become an isolated thought universe, the Russian intellectual landscape was populated by barely articulated ghosts of once vibrant ideas. Even Communist ideology was a shadow of its former self, a set of ritually repeated words that had lost all meaning. Lenin had long ago dispensed with most of what Karl Marx had to say, enshrining a few of his selected ideas as überlaw."

"[I]ntellectuals have always been more influential where the people are less free, because when an intellectual persuades a dictator or a socialist prime minister (a small distinction to be sure), their advice gets translated into reality. When an intellectual says, "It would be a better society if all beer was free" a free-market politician would, or at least should, say "Maybe, but what can I do about it?""

"There's always something suspect about an intellectual on the winning side."

"Quantum mechanics and Schrödinger's cat tossed out the clockwork world of 1890 and replaced it with a fog of probability in which anything could happen. Of course the intellectual class did not notice this for many decades, as an intellectual is a highly educated man who can't do arithmetic with his shoes on, and is proud of the lack."

"Love without courage and wisdom is sentimentality, as with the ordinary church member. Courage without love and wisdom is foolhardiness, as with the ordinary soldier. Wisdom without love and courage is cowardice, as with the ordinary intellectual."

"There he lives, I thought, and carries on his labors year by year, reads and annotates texts, seeks for analogies between western Asiatic and Indian mythologies, and it satisfies him, because he believes in the value of it all. He believes in the studies whose servant he is; he believes in the value of mere knowledge and its acquisition, because he believes in progress. … He is a good, unthinking, happy child, who takes himself seriously; and, in fact, he is much to be envied."

"To require of men, whose knowledge and training peculiarly qualify them to give light and leading to their fellow-citizens, that they shall abstain from active participation in public movements where interests are divided and strong feelings are evoked, is a policy of moral and intellectual mutilation, as degrading to those who are curtailed in their citizenship, as it is injurious to the public."

"Since men of words usually play a crucial role in the rise of mass movements, it is obvious that the presence of an educated and articulate minority is probably indispensable for the continued vigor of a social body. It is necessary, of course, that the men of words should not be in intimate alliance with the established government. The long stagnation of the Orient has many causes, but there is no doubt that one of the most important is the fact that for centuries the educated were not only few but almost always part of the government—either as officials or priests."

"A free society is as much a threat to the intellectual's sense of worth as an automated economy is to the workingman's sense of worth. Any social order that can function with a minimum of leadership will be anathema to the intellectual."

"The intellectual craves a social order in which uncommon people perform uncommon tasks every day. He wants a society throbbing with dedication, reverence, and worship. He sees it as scandalous that the discoveries of science and the feats of heroes should have as their denouement the comfort and affluence of common folk. A social order run by and for the people is to him a mindless organism motivated by sheer physiologism."

"A ruling intelligentsia, whether in Europe, Asia or Africa, treats the masses as raw material to be experimented on, processed, and wasted at will."

"Sharp fluctuations of moral absolutism and moral relativism are also among the attitudes of intellectuals revealed in this study. The moral absolutism is reserved for the stern judgments of their own society, while a pragmatic moral relativism appears when they give the benefit of the doubt to certain dictators and their political systems as long as they find them fundamentally praiseworthy and well intentioned. It follows that the centrality and consistent use of the critical faculties of intellectuals has often been overestimated."

"The man of action has the present, but the thinker controls the future."

"It is ironic that the United States should have been founded by intellectuals; for throughout most of our political history the intellectual has been for the most part either an outsider, a servant, or a scapegoat."

"The course of every intellectual, if he pursues his journey long and unflinchingly enough, ends in the obvious, from which the non-intellectuals have never stirred."

"Twenty years ago it was still a compliment to say of a man that he was clever, cultivated, interested in the things of the mind. Today ‘highbrow’ is a term of contemptuous abuse. The fact is surely significant. In decent Anglo-Saxon society one may not be a highbrow."

"An intellectual is a person who has discovered something more interesting than sex."

"Unlike the masses, intellectuals have a taste for rationality and an interest in facts."

"Intellectuals are cynical and cynics have never built a cathedral."

"An intellectual may be defined as a man who speaks with general authority about a subject on which he has no particular competence."

"The intellectual forces of the workers and peasants are growing and getting stronger in their fight to overthrow the bourgeoisie and their accomplices, the educated classes, the lackeys of capital, who consider themselves the brains of the nation. In fact they are not its brains but its shit."

"Jesus, full of joy through the Holy Spirit, said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children.""

"Science, at bottom, is really anti-intellectual. It always distrusts pure reason, and demands the production of objective fact."

"First Doctor:"

"We foreign journalists in Moscow used to amuse ourselves, as a matter of fact, by competing with one another as to who could wish upon one of these intelligentsia visitors to the USSR the most outrageous fantasy: We would tell them, for instance, that the shortage of milk in Moscow was entirely due to the fact that all milk was given nursing mothers—-things like that. If they put it in the articles they subsequently wrote, then you'd score a point. One story I floated myself, for which I received considerable acclaim, was that the huge queues outside food shops came about because the Soviet workers were so ardent in building Socialism that they just wouldn't rest, and the only way the government could get them to rest for even two or three hours was organizing a queue for them to stand in. I laugh at it all now, but at the time you can imagine what a shock it was to someone like myself, who had been brought up to regard liberal intellectuals as the samurai, the absolute elite, of the human race, to find that they could be taken in by deceptions which a half-witted boy would see through in an instant. I never got over that; it always remained in my mind as something that could never be erased. I could never henceforth regard the intelligentsia as other than credulous fools who nonetheless became the media's prophetic voices, their heirs and successors remaining so still."

"He's not an intellectual. Intellectuals start all the trouble in the world."

"In societies such as ours, it is unusual for anyone describable as an intellectual to feel a very deep attachment to his own country. Public opinion — that is, the section of public opinion of which he as an intellectual is aware — will not allow him to do so. Most of the people surrounding him are sceptical and disaffected, and he may adopt the same attitude from imitativeness or sheer cowardice: in that case he will have abandoned the form of nationalism that lies nearest to hand without getting any closer to a genuinely internationalist outlook. He still feels the need for a Fatherland, and it is natural to look for one somewhere abroad. Having found it, he can wallow unrestrainedly in exactly those emotions from which he believes that he has emancipated himself. God, the King, the Empire, the Union Jack — all the overthrown idols can reappear under different names, and because they are not recognised for what they are they can be worshipped with a good conscience. Transferred nationalism, like the use of scapegoats, is a way of attaining salvation without altering one's conduct."

"The average intellectual of the Left believed, for instance, that the war was lost in 1940, that the Germans were bound to overrun Egypt in 1942, that the Japanese would never be driven out of the lands they had conquered, and that the Anglo-American bombing offensive was making no impression on Germany. He could believe these things because his hatred for the British ruling class forbade him to admit that British plans could succeed. There is no limit to the follies that can be swallowed if one is under the influence of feelings of this kind. I have heard it confidently stated, for instance, that the American troops had been brought to Europe not to fight the Germans but to crush an English revolution. One has to belong to the intelligentsia to believe things like that: no ordinary man could be such a fool."

"Certain authors, speaking of their works, say, “My book,” “My commentary,” “My history,” etc. They resemble middle-class people who have a house of their own, and always have “My house” on their tongue. They would do better to say, “Our book,” “Our commentary,” “Our history,” etc., because there is in them usually more of other people’s than their own."

"Knowledge is the food of the soul; and we must take care, my friend, that the Sophist does not deceive us when he praises what he sells, like the dealers wholesale or retail who sell the food of the body; for they praise indiscriminately all their goods, without knowing what are really beneficial or hurtful."

"Each of these private teachers who work for pay … inculcates nothing else than these opinions of the multitude which they opine when they are assembled and calls this knowledge wisdom."

"The bookful blockhead, ignorantly read, With loads of learned lumber in his head."

"And I think of the duty of every intellectual to help others to free their minds and to understand the critical approach - a duty which most intellectuals have forgotten since the time of Fichte, Schelling, and Hegel. For unfortunately, it is all too common among intellectuals to want to want to impress others, and as Schopenhauer put it, not to teach but to captivate. They appear as leaders or prophets - partly because it is expected of them to appear as prophets, as proclaimers of the dark secrets of life and the world, of man, history, and existence. Here, as so often, ceaseless demand produces a supply. Leaders and prophets are looked for, so it is hardly surprising that leaders and prophets are found. But 'grown men do not need leaders', as H.G. Wells once said. And grown men ought to know that they do not need leaders. As for prophets, I believe in the duty of every intellectual to keep them at arm's length."

"The true Enlightenment thinker, the true rationalist, never wants to talk anyone into anything. No, he does not even want to convince; all the time he is aware that he may be wrong. Above all, he values the intellectual independence of others too highly to want to convince them in important matters. He would much rather invite contradiction, preferably in the form of rational and disciplined criticism. He seeks not to convince but to arouse — to challenge others to form free opinions."

"Why do I think that we, the intellectuals, are able to help? Simply because we, the intellectuals, have done the most terrible harm for thousands of years. Mass murder in the name of an idea, a doctrine, a theory, a religion — that is all our doing, our invention: the invention of the intellectuals. If only we would stop setting man against man — often with the best intentions — much would be gained. Nobody can say that it is impossible for us to stop doing this."

"Today there are academic dogmas as well, such as those of the cultural Left, the Austrian school of economics, and the followers of Leo Strauss. Intellectuals, moreover, often flock together; in fact very few of them are truly untamable individualists in the tradition of Socrates, Thoreau, Nietzsche, Camus, and Orwell."

"The most profound breach in this country is not between the rich and the poor, but between the people and the intellectuals. In their view of life, the American people are predominantly Apollonian. The mainstream intellectuals are Dionysian. This means the people are reality-oriented, common sense-oriented, technology-oriented. The intellectuals call this "materialistic," and "middle-class." The intellectuals are emotion-oriented, and seek in panic an escape from a reality they are unable to deal with, and from a technological civilization that ignores their feelings."

"Most intellectual people do not believe in God, but they fear him just the same."

"Complaints about the social irresponsibility of the intellectual typically concern the intellectual’s tendency to marginalize herself, to move out from one community by interior identification of herself with some other community—for example, another country or historical period. … It is not clear that those who thus marginalize themselves can be criticized for social irresponsibility. One cannot be irresponsible toward a community of which one does not think of oneself as a member. Otherwise runaway slaves and tunnelers under the Berlin Wall would be irresponsible."

"This role [of the intellectual] has an edge to it, and cannot be played without a sense of being someone whose place it is publicly to raise embarrassing questions, to confront orthodoxy and dogma (rather than to produce them), to be someone who cannot easily be co-opted by governments or corporations, and whose raison d'être is to represent all those people and issues that are routinely forgotten or swept under the rug."

"There is no getting around authority and power, and no getting around the intellectual's relationship to them. How does the intellectual address authority: as a professional supplicant or as its unrewarded, amateurish conscience?"

"Professional philosophers are usually only apologists: that is, they are absorbed in defending some vested illusion or some eloquent idea. Like lawyers or detectives, they study the case for which they are retained."

"A learned coxcomb dyeth his mistakes in so much a deeper colour: a wrong kind of learning serveth only to embroider his errors."

"He is of the intelligentsia (which means he has been educated beyond his intelligence)."

"Two polar groups: at one pole we have the literary intellectuals, at the other scientists, and as the most representative, the physical scientists. Between the two a gulf of mutual incomprehension."

"Few of the great tragedies of history were created by the village idiot, and many by the village genius."

"There are three intellectual pursuits, and, so far as I am aware, only three, in which human beings have performed major feats before the age of puberty. They are music, mathematics, and chess."

"The condition of life to which people of the well-to-do classes are accustomed is that of an abundant production of various articles necessary for their comfort and pleasure, and these things are obtained only thanks to the existence of factories and works organized as at present. And, therefore, discussing the improvement of the workers' position, the men of science belonging to the well- to-do classes always have in view only such improvements as will not do away with the system of factory-production and those conveniences of which they avail themselves."

"My experience is that people who call themselves “The Intellectuals” understand theories, but they do not understand things. .. The truth is, I suspect, as I have already suggested, that “The Intellectuals” live too much in the past. They know books but they do not know men."

"To be an intellectual really means to speak a truth that allows suffering to speak. That is, it creates a vision of the world that puts into the limelight the social misery that is usually hidden or concealed by the dominant viewpoints of a society. "Intellectual" in that sense simply means those who are willing to reflect critically upon themselves as well as upon the larger society and to ascertain whether there is some possibility of amelioration and betterment."

"One gets flashes here and there, which help. I am not a philosopher or an intellectual. Practically anything I have done of any worth I feel I have done through my intuition, not my mind - which the intellectuals disapprove of. And that is why I am anathema to certain kinds of Australian intellectual."

"No people has ever despised and distrusted the intellect and intellectuals more than the British."

"When we see a woman bartering beauty for gold, we look upon such a one as no other than a common prostitute. ... It is the very same with philosophy: he who sets it forth for public sale, to be disposed of to the highest bidder, is a sophist, a public prostitute."

"Like every 'intellectual', a philosophy teacher is a petty bourgeois. When he opens his mouth, it is petty-bourgeois ideology that speaks: its resources and ruses are infinite."

"The university, in a society ruled by public opinion, was to have been an island of intellectual freedom where all views were investigated without restriction. … But by consenting to play an active or “positive,” a participatory role in society, the university has become inundated and saturated with the backflow of society’s “problems.” Preoccupied with questions of Health, Sex, Race, War, academics make their reputations and their fortunes. … Any proposed reforms of liberal education which might bring the university into conflict with the whole of the U.S.A. are unthinkable. Increasingly, the people “inside” are identical in their appetites and motives with the people “outside” the university."

"The more rigorously criticism historicizes a work of art, in the sense of lodging it in the context of the moment of its production, the less likely it becomes for criticism to be able to explain either its own subsequent interest in the work or the possibility of lay—that is, nonacademic—interest in reading it."

"ACADEME, n. An ancient school where morality and philosophy were taught. ACADEMY, n. [from ACADEME] A modern school where football is taught."

"The academies and universities satisfied Socrates’ demand to be fed in the prytaneum."

"In academia, … an art historian, on being stirred to tears by the tenderness and serenity he detects in a work by a fourteenth-century Florentine painter, may end up writing a monograph, as irreproachable as it is bloodless, on the history of paint manufacture in the age of Giotto. It seems easier to respond to our enthusiasms by trading in facts than by investigating the more naive question of how and why we have been moved."

"There are certain inferior or second-rate minds, who seem only fit to become the receptacle, register, or storehouse of all the productions of other talents; they are plagiarists, translators, compilers; they never think, but tell you what other authors have thought; and as a selection of thoughts requires some inventive powers, theirs is ill-made and inaccurate, which induces them rather to make it large than excellent. They have no originality, and possess nothing of their own; they only know what they have learned, and only learn what the rest of the world does not wish to know; a useless and dry science, without any charm or profit, unfit for conversation, nor suitable to intercourse, like a coin which has no currency. We are astonished when we read them, as well as tired out by their conversation or their works. The nobility and the common herd mistake them for men of learning, but intelligent men rank them with pedants."

"What I admire in the ancient philosophers is their desire to make their lives conform to their writings, a trait which we notice in Plato, Theophrastus and many others. Practical morality was so truly their philosophy’s essence that many, such as Xenocrates, Polemon, and Speusippus, were placed at the head of schools although they had written nothing at all. Socrates was none the less the foremost philosopher of his age, although he had not composed a single book or studied any other science than ethics."

"Why don’t we do anything when we know about the perpetrators in our midst? So far, consequences for scientist-harassers are few and far between. In academia it’s common to get sanctions like “no more female grad students” or “no more undergraduate teaching” or “please work at home for now.” These are mild punishments at best, but departments are unsure what other options they have—and universities don’t make it easy to fire professors. The institutions know that perpetrators generally have more resources than victims and are more likely to sue if they are fired. It is a good financial decision, then, to do nothing about a perpetrator, even if they are guilty."

"From my childhood, I have been familiar with letters; and as I was given to believe that by their help a clear and certain knowledge of all that is useful in life might be acquired, I was ardently desirous of instruction. But as soon as I had finished the entire course of study, at the close of which it is customary to be admitted into the order of the learned, I completely changed my opinion. For I found myself involved in so many doubts and errors, that I was convinced I had advanced no farther in all my attempts at learning, than the discovery at every turn of my own ignorance. And yet I was studying in one of the most celebrated Schools in Europe, in which I thought there must be learned men, if such were anywhere to be found."

"Homo academicus is a herd animal."

"Numerous are the academic chairs, but rare are wise and noble teachers. Numerous and large are the lecture halls, but far from numerous the young men who genuinely thirst for truth and justice. Numerous are the wares that nature produces by the dozen, but her choice products are few."

"The richness of the papers and the academic stature of the scholars who participated confirmed that the study of the Tai Ji Men case is now emerging as an academic subfield of its own, at the intersection of religious liberty studies, new religious and spiritual movement studies, and the study of tax law. All participants expressed the hope that the study will also generate practical results and a solution of a case that has remained unsolved for more than 27 years."

"Today's banalities apparently gain in profundity if one states that the wisdom of the past, for all its virtues, belongs to the past. The arrogance of those who come later preens itself with the notion that the past is dead and gone. ... The modern mind can no longer think thought, only can locate it in time and space. The activity of thinking decays to the passivity of classifying."

"The application of planned obsolescence to thought itself has the same merit as its application to consumer goods; the new is not only shoddier than the old, it fuels an obsolete social system that staves off its replacement by manufacturing the illusion that it is perpetually new."

"Nietzsche’s ideas and plans: for example, the idea of giving up the whole wretched academic world to form a secular monastic community."

"It is the capitalist class that pays you, that feeds you, that puts the very clothes on your backs that you are wearing tonight. And in return you preach to your employers the brands of metaphysics that are especially acceptable to them; and the especially acceptable brands are acceptable because they do not menace the established order of society. ... You are sincere. You preach what you believe. There lies your strength and your value—to the capitalist class. But should you change your belief to something that menaces the established order, your preaching would be unacceptable to your employers, and you would be discharged. ... Your hands are soft with the work others have performed for you. Your stomachs are round with the plenitude of eating. ... And your minds are filled with doctrines that are buttresses of the established order. You are as much mercenaries (sincere mercenaries, I grant) as were the men of the Swiss Guard."

"When one of Feuerbach’s friends attempts to get him an academic position, Feuerbach writes to him: “The more people make of me, the less I am, and vice versa. I am … something only so long as I am nothing.”"

"To overcome the academic prose you have first to overcome the academic pose."

"One should observe our scholars closely: they have reached the point where they think only “reactively,” i.e. they must read before they can think."

"Halperin's final essay, "Why Is Diotima a Woman?", has inspired the title of my article. Here we have one of the great junk bonds of the fast-track academic era, whose unbridled greed for fame and power was intimately in sync with parallel developments on Wall Street. This is yuppie entrepreneurship at its height. It's scholarship skating on a gold credit card, sweeping up everything in its path and dropping it unsorted and uncomprehended in a heap in the boutique window. Its inner bonds too are junk: the logic is specious and its claims counterfeit. … Nothing is thought through or developed in a sensible, plausible way. All energy goes toward show, pretense, posing."

"Academe has become a multinational corporation, and scholars have become businessmen, mobile merchants on the make."

"Today's academic leftists are strutting wannabes, timorous nerds who missed the Sixties while they were grade-grubbing in the library and brown-nosing the senior faculty. Their politics came to them late, secondhand, and special delivery via the Parisian import craze of the Seventies. These people have risen to the top not by challenging the system but by smoothly adapting themselves to it. They're company men, Rosencrantz and Guildensterns, privileged opportunists who rode the wave of fashion."

"We know something about billionaire consumption, but it is hard to measure some of it. Some billionaires are consuming politicians, others consume reporters, and some consume academics."

"Even though philosophers should be in a position to discover the truth, which of them would take any interest in it? Each one knows well that his system is not better founded than the others, but he supports it because it is his. There is not a single one of them who, if he came to know the true and the false, would not prefer the falsehood that he had found to the truth discovered by another. Where is the philosopher who would not willingly deceive mankind for his own glory? Where is he who in the secret of his heart does not propose to himself any other object than to distinguish himself? Provided that he lifts himself above the vulgar, provided that he outshines the brilliance of his competitors, what does he demand more? The essential thing is to think differently from others. With believers he is an atheist; with atheists he would be a believer."

"For the intellectual class, expertise has usually been a service rendered, and sold, to the central authority of society. This is the trahison des clercs of which Julien Benda spoke in the 1920s. Expertise in foreign affairs, for example, has usually meant the legitimization of the conduct of foreign policy."

"The intellectual origins of literary theory in Europe were, I think it is accurate to say, insurrectionary. The traditional university, the hegemony of determinism and positivism, the reification of ideological bourgeois “humanism,” the rigid barriers between academic specialties: it was powerful responses to all these that linked together such influential progenitors of today’s literary theorist as Saussure, Saussure, Lukács, Bataille, Lévi-Strauss, Freud, Nietzsche, and Marx. Theory proposed itself as a synthesis overriding the petty fiefdoms within the world of intellectual production, and it was manifestly to be hoped as a result that all the domains of human activity could be seen, and lived, as a unity. … Literary theory, whether of the Left or the Right, has turned its back on these things. This can be considered, I think, the triumph of the ethic of professionalism. But it is no accident that the emergence of so narrowly defined a philosophy of pure textuality and critical noninterference has coincided with the ascendancy of Reaganism."

"Academic politics is the most vicious and bitter form of politics, because the stakes are so low."

"Academia is to knowledge what prostitution is to love."

"What the learned world tends to offer is one second-hand scrap of information illustrating ideas derived from another second-hand scrap of information. The second-handedness of the learned world is the secret of its mediocrity."

"When we see a woman bartering beauty for gold, we look upon such a one as no other than a common prostitute; but she who rewards the passion of some worthy youth with it, gains at the same time our approbation and esteem. It is the very same with philosophy: he who sets it forth for public sale, to be disposed of to the highest bidder, is a sophist, a public prostitute."

"To offer one’s beauty for money to all comers is called prostitution. … So is it with wisdom. Those who offer it to all comers for money are known as sophists, prostitutors of wisdom."

"There are many taboos, intolerance and extremism. And our task is — to destroy them. I believe that clever and artistic, reasoned and convincing humor can push more and more walls in our world. And it can be done without insult or aggression."

"You are looking for a way to kill me, because you have no room for my word."

"People who are intolerant, categorize and over-react ... should all be dragged against a wall and shot."

"If you don't give someone a chance to apologize for saying the wrong thing before you attack them with anger, scorn, or social rejection, you make the error permanent, reject the value of forgiveness, and poison yourself with anger and intolerance."

"Justice without power is incompetence. Power without justice is also incompetence.."

"Is competence not rather a question of degree and a question of context in the sense that children – and, as a matter of fact, all human beings – may very well be competent to decide on certain issues while not on others or be competent to decide if certain conditions are met – such as the conditions required in the doctrine on informed consent – while their decision may be efficient if these conditions are not fulfilled?"

"Insofar as our culture conventionally construes technical, scientific, and professional roles as those that obligate men to ignore all but the technical implications of their work, the very social structure itself is inherently pathogenic. The social function of such a segmented role structure is akin to that of the reflexive obedience induced by military training. The function of such a technical role structure, as of military discipline, is to sever the normal moral sensibilities and responsibilities of civilians and soldiers and to enable them to be used as deployables, willing to pursue practically any objective. In the last analysis, such arrangements produce an unthinking readiness to kill or to hurt others - or to produce things that do so - on order."

"You cannot successfully use your technical knowledge unless you are a fairly educated person, and, in particular, have some knowledge of the whole field of the social sciences as well as some knowledge of history and philosophy. Of course real competence in some particular field comes first. Unless you really know your economics or whatever your special field is, you will be simply a fraud. But if you know economics and nothing else, you will be a bane to mankind, good, perhaps, for writing articles for other economists to read, but for nothing else."

"Efficiency, competence: Black students know the deadly, neutral definition of these words. There seldom has been a more efficient system for profiteering, through human debasement, than the plantations, of a while ago. Today, the whole world sits, as quietly scared as it can sit, afraid that, tomorrow, America may direct its efficiency and competence toward another forest for defoliation, or clean-cut laser-beam extermination."

"Authoritarianism and secrecy breed incompetence; the two feed on each other. It's a vicious cycle. Governments with authoritarian tendencies point to what is in fact their own incompetence as the rationale for giving them yet more power."

"Every person is going to have a circle of competence. And it's going to be very hard to advance that circle. If I had to make my living as a musician.... I can't even think of a level low enough to describe where I would be sorted out to if music were the measuring standard of the civilization. So you have to figure out what your own aptitudes are. If you play games where other people have the aptitudes and you don't, you're going to lose. And that's as close to certain as any prediction that you can make. You have to figure out where you've got an edge. And you've got to play within your own circle of competence."

"Widely dispersed knowledge concerning the important role of basic cooperative processes among living beings may lead to the acceptance of cooperation as a guiding principle both in social theory and as a basis for human behavior. Such a development when it occurs will alter the course of human history."

"Unity, peace and security will come through the recognition—intelligently assessed—of the evils which have led to the present world situation, and then through the taking of those wise, compassionate and understanding steps which will lead to the establishing of right human relations, to the substitution of cooperation for the present competitive system, and by the education of the masses in every land as to the nature of true goodwill and its hitherto unused potency. Sharing and cooperation must be taught instead of greed and competition."

"What at this moment appears to prevent world unity... ? The answer is not hard to find and involves all nations: nationalism, capitalism, competition, blind stupid greed. The mass of men need arousing to see that good comes to all men alike and not just to a few privileged groups, and to learn also that "hatred ceases not by hatred but that hatred ceases by love". This love is not a sentiment, but practical goodwill, expressing itself through individuals, in communities and among nations... The world economic council (or whatever body represents the resources of the world) must free itself from fraudulent politics, capitalistic influence and its devious scheming; it must set the resources of the earth free for the use of humanity. This will be a lengthy task but it will be possible when world need is better appreciated. An enlightened public opinion will make the decisions of the economic council practical and possible. Sharing and cooperation must be taught instead of greed and competition."

"I watched on TV when America sent men to the moon, and there were a lot of people whose names weren't given who helped make it possible. You don't have the names of those who run the computers and other things. But they worked together and this is what you have to have ... Chinese, American, Jewish, black and white, people working side by side. [...] We must all live together and work together no matter what race or nationality. If you have an opportunity to accomplish something that will make things better for someone coming behind you, and you don't do that, you are wasting your time on this earth."

"In previous ages a nation's life and culture could be protected to some extent by the growth of armies in national competition. Today we must abandon competition and secure cooperation. This must be the central fact in all our considerations of international affairs; otherwise we face certain disaster."

"No nation's security and well-being can be lastingly achieved in isolation but only in effective cooperation with fellow-nations."

"Non-cooperation with evil is as much a duty as cooperation with good. Non-co-operation is a protest against an unwitting and unwilling participation in evil... The duty of non-co-operation with unjust men and kings is as strictly enjoined by all the religions as is the duty of co-operation with just men and kings. At times non-cooperation becomes as much a duty as cooperation. No one is bound to co-operate in one's own undoing or slavery. I cooperate with all that is good. I desire to non-cooperate with all that is evil... My non-co-operation has its root not in hatred, but in love... My non-cooperation, though it is part of my creed, is a prelude to co-operation. My non-co-operation is with methods and systems, never with men."

"What we now know is that the economics that made me so rich isn't just wrong, it's backwards, because it turns out it isn't capital that creates economic growth, it's people; and it isn't self-interest that promotes the public good, it's reciprocity; and it isn't competition that produces our prosperity, it's cooperation. What we can now see is that an economics that is neither just nor inclusive can never sustain the high levels of social cooperation necessary to enable a modern society to thrive."

"Rule four: greed is not good. Being rapacious doesn't make you a capitalist, it makes you a sociopath. And in an economy as dependent upon cooperation at scale as ours, sociopathy is as bad for business as it is for society."

"We are ready to expand the friendly people-to-people exchanges and enhance exchanges and cooperation in science, technology, culture, education, and other areas... Enhanced interactions and cooperation between China and the United States serve the interests of our two peoples and are conducive to world peace and development. We should stay firmly rooted in the present while looking ahead to the future, and view and approach China-U.S. relations from a strategic and long-term perspective... We should, on the basis of the principles set forth in the three Sino-U.S. joint communiqués, respect each other as equals and promote closer exchanges and cooperation. This will enable us to make steady progress in advancing constructive and cooperative China-U.S. relations, and bring more benefits to our two peoples and people of the world... We are ready to work with the U.S. side in a spirit of seeking mutual benefit and win-win outcomes to properly address each other's concerns and facilitate the sound and the steady growth of bilateral economic cooperation and trade. We are ready to expand the friendly people-to-people exchanges and enhance exchanges and cooperation in science, technology, culture, education, and other areas."

"If you believe that all living beings are family, you will treat them in a different way than if you think the natural world is a resource to be exploited. If you think other humans are inherently cooperative, you’ll approach a person differently than if you think that, ultimately, everyone is selfish and competitive. If you presume that technology can fix our biggest problems, you won’t feel the need to consider the underlying systems that caused those problems to arise in the first place."

"Like fish that don’t realize they’re swimming in water because it’s all they know, we tend to assume that our worldview simply describes the world the way it is—rather than recognizing it’s a constructed lens that shapes our thoughts and ideas into certain preconditioned patterns... The reason a worldview is so important is that it imbues virtually every aspect of the way people think, what they value, and how they act—without them even realizing it. Worldviews lead different cultures to respond to their reality in fundamentally different ways. If you believe that all living beings are family, you will treat them in a different way than if you think the natural world is a resource to be exploited. If you think other humans are inherently cooperative, you’ll approach a person differently than if you think that, ultimately, everyone is selfish and competitive. If you presume that technology can fix our biggest problems, you won’t feel the need to consider the underlying systems that caused those problems to arise in the first place."

"It is evident that many great and useful objects can be attained in this world only by co-operation. It is equally evident that there cannot be efficient cooperation if men proceed on the principle that they must not cooperate for one object unless they agree about other objects."

"The striving towards a true cooperation lies at the foundation of evolution. Only by the awakening of creativeness may the march of ignorance be destroyed... Instead of stock market speculation let there be striving for discoveries, supported by cooperative societies... I teach the useful when the indicated and cognized cooperation has been accepted and entered into... I wish to see cooperation not on paper and in assurances, but in action. It is right not to speak about love but to show it in action..."

"Cooperation must be based upon sound rules. This teaches orderliness; that is, it helps the acquirement of a rhythm. Thus even in daily work are expressed the great laws of the Universe. It is especially needed to become accustomed from childhood to continuous labor. Let the better evolution be built upon labor as the measure of value. Labor must be voluntary. Cooperation must be voluntary."

"All social cooperation on a larger scale than the most intimate social group requires a measure of coercion."

"Cooperation is difficult in the absence of communication."

"Anarchism is not compelled to outline a complete organization of a free society. To do so with any assumption of authority would be to place another barrier in the way of coming generations. The best thought of today may become the useless vagary of tomorrow, and to crystallize it into a creed is to make it unwieldy. We judge from experience that man is a gregarious animal, and instinctively affiliates with his kind co-operates, unites in groups, works to better advantage, combined with his fellow men than when alone. This would point to the formation of co-operative communities, of which our present trades-unions are embryonic patterns."

"Once more, I ask all participants to think what great cooperation means. I quote an example given by the Teacher: Forces which act against each other are mutually destroyed. Forces which act along parallel lines in the same direction manifest the sum of these energies, and forces which act separately are weakened, according to the angle of their divergency.... This fundamental law of physics is also a fundamental law of cooperation. Therefore, straighten out your divergencies so that your forces move in the same direction. Consider the consequences of divergencies. In true cooperation, no one is belittled, and he can help the better who knows and sees more. The more ignorant a person or a nation is, the less cooperation is in evidence."

"The history of all peoples is full of bloody and revolting pages. So much blood has been spilled for every new construction, every new teaching or religion! That is why humanity urgently must learn the two great concepts — Tolerance and Cooperation. On these two foundations the New Epoch will be built."

"Competition has been shown to be useful up to a certain point and no further, but cooperation, which is the thing we must strive for today, begins where competition leaves off."

"Perfectionism, no less than isolationism or imperialism or power politics, may obstruct the paths to international peace. Let us not forget that the retreat to isolationism a quarter of a century ago was started not by a direct attack against international cooperation but against the alleged imperfections of the peace."

"The US is a force for division, not for cooperation... It's a force for trying to create a new cold war with China. If this takes hold - if that kind of approach is used, then we won't go back to normal, indeed we will spiral into greater controversy and greater danger in fact."

"Cooperation is an evolutionary riddle, as it defies the basic principles of natural selection. If during the course of evolution only the fittest survive, why should one sacrifice individual fitness for the benefit of unrelated others? Widespread cooperation in nature is indeed one of the most important challenge to Darwin’s theory of evolution and natural selection. Understanding the evolution of cooperation means understanding also the main evolutionary transitions that led from single-cell organisms to complex animal and human societies, and it is therefore little surprising that the subject consistently attracts attention across large contingents of social and natural sciences."

"Our species will not survive another 100 years if we don’t move from a competitive to a cooperative mode of existence. “Me first” is an obsolete, unsustainable perspective."

"Like every 'intellectual', a philosophy teacher is a petty bourgeois. When he opens his mouth, it is petty-bourgeois ideology that speaks: its resources and ruses are infinite."

"This book argues that we are currently witnessing not merely a decline in the quality of social science research, but the proliferation of meaningless research, of no value to society, and modest value to its authors—apart from securing employment and promotion. The explosion of published outputs, at least in social science, creates a noisy, cluttered environment which makes meaningful research difficult, as different voices compete to capture the limelight even briefly. Older, more significant contributions are easily neglected, as the premium is to write and publish, not read and learn. The result is a widespread cynicism among academics on the value of academic research, sometimes including their own. Publishing comes to be seen as a game of hits and misses, devoid of intrinsic meaning and value, and of no wider social uses whatsoever. Academics do research in order to get published, not to say something socially meaningful."

"The true clerc is Vauvenargues, Lamarck, Fresnel, Spinoza, Schiller, Baudelaire, César Franck, who were never diverted from single-hearted adoration of the beautiful and the divine by the necessity of earning their daily bread. But such clercs are inevitably rare. ... The rule is that the living creature condemned to struggle for life turns to practical passions, and thence to the sanctifying of those passions."

"Some misguided men learn the Dhamma ... only for the sake of criticising others and for winning in debates, and they do not experience the good for the sake of which they learned the Dhamma."

"Neither the black boy nor the white will ever be educated in the best and broadest sense of the term who seeks an education merely to reach an office, for, as in nature a stream never rises higher than its source, so in life men never rise higher than their ideals. The education that merely seeks an office must of necessity be limited to the dimensions of that office."

"A large proportion of the offices in this vast country is not held by the best, most learned and most cultivated men, but by men of mediocre attainments, whose hearts and whose eyes have been fixed on those places, and who, to obtain them, have used every means, honorable and dishonorable."

"The place-seeker will resort to methods from which self-respecting men would shrink with as much aversion as the ancient Jew shrank from contact with the leper. The true purpose of education is not office. "The true purpose of education," says one, "is to cherish and unfold the seed of immortality already sown within us; to develop to their fullest extent the capacities of every kind with which the God who made us has endowed us." He, therefore, who fixes a limit of any kind to his intellectual attainments dwarfs himself, and cramps the growth of that mind given to us by the Creator, and capable of indefinite expansion."

"Everyone knows how compromised the idea of bureaucracy as a meritocratic system is. The first criterion of loyalty to any organization is therefore complicity. Career advancement is not based on merit but on a willingness to play along with the fiction that career advancement is based on merit, or with the fiction that rules and regulations apply to everyone equally, when in fact they are often deployed as an instrument of arbitrary personal power. ... As whole societies have come to represent themselves as giant credentialized meritocracies, rather than as systems of predatory extraction, we bustle about, trying to curry favor by pretending we actually believe it to be true."

"Jesus ... combines all duties (1) in one universal rule (which includes within itself both the inner and the outer moral relations of men), namely: Perform your duty for no motive other than unconditioned esteem for duty itself, i.e., love God (the Legislator of all duties) above all else; and (2) in a particular rule, that, namely, which concerns man's external relation to other men as universal duty: Love every one as yourself, i.e., further his welfare from good-will that is immediate and not derived from motives of self-advantage. These commands are not mere laws of virtue but precepts of holiness which we ought to pursue, and the very pursuit of them is called virtue."

"The two greatest blinders of the intellectual who today might fight against the main drift are new and fascinating career chances, which often involve opportunities to practice his skill rather freely, and the ideology of liberalism, which tends to expropriate his chance to think straight. The two go together, for the liberal ideology, as now used by intellectuals, acts as a device whereby he can take advantage of the new career chances but retain the illusion that his soul remains his own."

"I now address the graduate students. This is a time of enormous opportunity for you. There is an ossified political establishment of invested self-interest. Conformism and empty pieties dominate academe. Rebel. Do not read Lacan, Derrida, and Foucault, and treat as insignificant nothings those that still prate of them. You need no contemporaries to interpret the present for you. Born here, alive now, you are modernity. You are the living link between the past and future. Charge yourself with the high ideal of scholarship, connecting you to Alexandria and to the devoted, distinguished scholars who came before you. When you build on learning, you build on rock. You become greater by a humility toward great things. Let your work follow its own organic rhythm. Seek no material return from it, and it will reward you with spiritual gold. Hate dogma. Shun careerists. If you keep the faith, the gods may give you, at midlife, the sweet pleasure of seeing the hotshots who were so fast out of the gate begin to flag and sink, just as your studies are reaching their point of maturation."

"To noble minds profit should not appear to be a dignified reward for studies. It fits a craftsman to seek profit; generous arts know a nobler goal."

"We have reached the point, it is painful to recognize, where the only persons accounted wise are those who can reduce the pursuit of wisdom to a profitable traffic."

"Knowledge is the food of the soul; and we must take care, my friend, that the Sophist does not deceive us when he praises what he sells, like the dealers wholesale or retail who sell the food of the body; for they praise indiscriminately all their goods, without knowing what are really beneficial or hurtful."

"Each of these private teachers who work for pay … inculcates nothing else than these opinions of the multitude which they opine when they are assembled and calls this knowledge wisdom."

"Even though philosophers should be in a position to discover the truth, which of them would take any interest in it? Each one knows well that his system is not better founded than the others, but he supports it because it is his. There is not a single one of them who, if he came to know the true and the false, would not prefer the falsehood that he had found to the truth discovered by another. Where is the philosopher who would not willingly deceive mankind for his own glory? Where is he who in the secret of his heart does not propose to himself any other object than to distinguish himself? Provided that he lifts himself above the vulgar, provided that he outshines the brilliance of his competitors, what does he demand more? The essential thing is to think differently from others. With believers he is an atheist; with atheists he would be a believer."

"The intellectual origins of literary theory in Europe were, I think it is accurate to say, insurrectionary. The traditional university, the hegemony of determinism and positivism, the reification of ideological bourgeois "humanism," the rigid barriers between academic specialties: it was powerful responses to all these that linked together such influential progenitors of today's literary theorist as Saussure, Lukács, Bataille, Lévi-Strauss, Freud, Nietzsche, and Marx. Theory proposed itself as a synthesis overriding the petty fiefdoms within the world of intellectual production, and it was manifestly to be hoped as a result that all the domains of human activity could be seen, and lived, as a unity. ..."

"If from the wilderness the righteous and honest John were actually to come who, clothed in skins and living on locusts and untouched by all the terrible mischief, were meanwhile to apply himself with a pure heart and in all seriousness to the investigation of truth and to offer the fruits thereof, what kind of reception would he have to expect from those businessmen of the chair, who are hired for State purposes and with wife and family have to live on philosophy, and whose watchword is, therefore, Primum vivere, deinde philosophari [first live and then philosophize]? These men have accordingly taken possession of the market and have already seen to it that here nothing is of value except what they allow; consequently merit exists only in so far as they and their mediocrity are pleased to acknowledge it. They thus have on a leading rein the attention of that small public, such as it is, that is concerned with philosophy. For on matters that do not promise, like the productions of poetry, amusement and entertainment but only instruction, and financially unprofitable instruction at that, that public will certainly not waste its time, effort, and energy, without first being thoroughly assured that such efforts will be richly rewarded. Now by virtue of its inherited belief that whoever lives by a business knows all about it, this public expects an assurance from the professional men who from professor's chairs and in compendiums, journals, and literary periodicals, confidently behave as if they were the real masters of the subject. Accordingly, the public allows them to sample and select whatever is worth noting and what can be ignored."

"The argument that will be made here can be simply stated. It is that the vast majority of the so-called research turned out in the modern university is essentially worthless. It does not result in any measurable benefit to anything or anybody. It does not push back those omnipresent 'frontiers of knowledge' so confidently evoked; it does not in the main result in greater health or happiness among the general populace or any particular segment of it. It is busywork on a vast, almost incomprehensible scale."

"Those who are ignorant of all good, careless, or enemies to it, take a more compendious way; their slavish, vicious, and base natures inclining them to seek only private and present advantages, they easily slide into a blind dependence upon one who has wealth and power; and desiring only to know his will, care not what injustice they do, if they may be rewarded. They worship what they find in the temple, though it be the vilest of idols; and always like that best which is worst, because it agrees with their inclinations and principles."

"Nothing but ambition, nothing but the desire to get on, that's all there is in his soul," she thought; "as for these lofty ideals, love of culture, religion, they are only so many tools for getting on."

"If the passion for truthfulness is merely controlled and stilled without being satisfied, it will kill the activities it is supposed to support. This may be one of the reasons why, at the present time, the study of the humanities runs a risk of sliding from professional seriousness, through professionalization, to a finally disenchanted careerism."

"When we see a woman bartering beauty for gold, we look upon such a one as no other than a common prostitute. ... It is the very same with philosophy: he who sets it forth for public sale, to be disposed of to the highest bidder, is a sophist, a public prostitute."

"The models of management which individuals and organizations use come from a variety of sources. Sometimes the model comes from a theory. The theory may emerge from someone's thoughts about the desired characteristics of a manager, or about the characteristics of competent managers. Sometimes the model comes from a panel. A group of people, possibly in the job or at levels above the job within the organization, generates a model through discussion of what is needed to perform a management job competently."

"Until the mid-1970s, the prominent approach in organization and management theory emphasized adaptive change in organizations. In this view, as environments change, leaders or dominant coalitions in organizations alter appropriate organizational features to realign their fit to environmental demands (e.g. Lawrence and Lorsch 1967; Thompson 1967; Child 1972; Chandler 1977; Pfeffer and Salancik 1978; Porter 1980; Rumelt 1986). Since then, an approach to studying organizational change that places more emphasis on environmental selection processes, introduced at about that time (Aldrich and Pfeffer 1976; Hannan and Freeman 1977; Aldrich 1979; McKelvey 1982), has become increasingly influential. The stream of research on ecological perspectives of organizational change has generated tremendous excitement, controversy and debate in the community of organization and management theory scholars. Inspired by the question, Why are there so many kinds of organizations?"

"Today perhaps the most popular organizational theory is ."

"Organization theory is the branch of sociology that studies organizations as distinct units in society. The organizations examined range from sole proprietorships, hospitals and community-based non-profit organizations to vast global corporations. The field’s domain includes questions of how organizations are structured, how they are linked to other organizations, and how these structures and linkages change over time. Although it has roots in administrative theories, Weber’s theory of bureaucracy, the theory of the firm in microeconomics, and Coase’s theory of firm boundaries, organization theory as a distinct domain of sociology can be traced to the late 1950s and particularly to the work of the Carnegie School. In addition to sociology, organization theory draws on theory in economics, political science and psychology, and the range of questions addressed reflects this disciplinary diversity. While early work focused on specific questions about organizations per se – for instance, why hierarchy is so common, or how businesses set prices – later work increasingly studied organizations and their environments, and ultimately organizations as building blocks of society. Organization theory can thus be seen as a family of mechanisms for analysing social outcomes."

"If you peruse the table of contents of a textbook on organizational theory or search the web for courses in organizational sociology, you cannot help but notice how many of the key contributors to the field spent time at Stanford between 1970 and 2000, as faculty members, post-docs, or graduate students... Of the five most influential macro-organizational paradigms in play today — institutional theory, network theory, organizational culture, population ecology, and resource dependence theory (in alphabetical order) – Stanford served as an important pillar, if not the entire foundation, for all but network theory. By the 1990s, it became an important site for network theory as well."

"Organizational theory is one of the most vibrant areas in sociological research. Scholars from many subfields, (medical sociology, political sociology, social movements, education) have felt compelled to study organizational theory because of the obviously important role that complex organizations play in their empirical research. But scholars who do not do organizational theory are often struck at how arcane the debates are within organizational theory. They also think most of organizational theory is about firms and thus, the theory does not seem to have much application to other kinds of social arenas."

"Organizational theories have three origins: Max Weber’s original work on bureaucracies which came to define the theory for sociologists, a line of theory based in business schools that had as its focus, the improvement of management control over the work process, and the industrial organization literature in economics. Unlike many fields in sociology, organizational theory has been a multidisciplinary affair since World War II, and it is difficult to understand its central debates without considering its linkages to business schools and economics departments."

"To some, organizational theory is a field of study; to others, it is the process of using metaphorical language to describe organizational processes."

"Traditional organizational theories have tended to view the human organization as a closed system. This tendency has led to a disregard of differing organizational environments and the nature of organizational dependency on environment. It has led also to an over-concentration on principles of internal organizational functioning, with consequent failure to develop and understand the processes of feedback which are essential to survival."

"The concept of leadership has an ambiguous status in organizational practice, as it does in organizational theory. In practice, management appears to be of two minds about the exercise of leadership. Many jobs are so specified in content and method that within very broad limits differences among individuals become irrelevant, and acts of leadership are regarded as gratuitous at best, and at worst insubordinate"

"The approach that dominates organizational theory, teaching, and practice for most of the twentieth century looked at organizations from the top-down, starting with a view of the CEO as the "leader" who shapes the organization's strategy, structure, culture, and performance potential. The nature of work and the role of the workforce enter the analysis much later, after considerations of technology and organization design have been considered. However, if the key source of value in the twenty-first-century organization is to be derived from the workforce itself, an inversion of the dominant approach will be needed. The new perspective will start not at the top of the organization, but at but at the front lines, with people and the work itself — which is where value is created. Such an inversion will lead to a transformation in the management and organization of work workers, and knowledge. This transformation was signalled by McGregor, but we must go further."

"The management system of an organization must have compatible component parts if it is to function effectively. This conclusion has a very important implication; experiments in organizations must involve internally consistent changes. The traditional atomistic research design is not appropriate for experiments involving organizational theory or management systems. Every aspect of a management system is related to every other part and interacts with it. The results obtained by altering a single variable or procedure while keeping all others the same usually will yield quite different results from those obtained when that variable is changed along with simultaneous and compatible changes in all other aspects of the management system. The true influence of altering one aspect of the system cannot be determined by varying it and it alone... In experiments involving organizational theory and management systems, therefore, a systems approach must be used. The organic integrity of each system must be maintained while experimental variations are being made."

"The purpose of spending years developing an organizational theory is the hope that it will lead to improvements in organizations."

"Classical organization theory suffers from "": It ignores the significance of the political, social, and economic milieu in shaping organizations and influencing managerial practice."

"Theory is a dirty word in some managerial quarters. That is rather curious, because all of us, managers especially, can no more get along without theories than libraries can get along without catalogs — and for the same reason: theories help us make sense of incoming information."

"Technology has always been a central variable in organizational theory, informing research and practice. Despite years of investigative effort there is little agreement on the definition and measurement of technology, and no compelling evidence on the precise role of technology in organizational affairs. I will argue that the divergent definitions and opposing perspectives associated with technological research have limited our understanding of how technology interacts with organizations, and that these incompatibilities cannot be resolved by mutual concession. What is needed is a reconstruction of the concept of technology, which fundamentally re-examines our current notions of technology and its role in organizations."

"The domain of organization theory is coming to resemble more of a weed patch than a well-tended garden. Theories of the middle range (Merton, 1968; Pinder and Moore, 1979) proliferate, along with measures, terms, concepts, and research paradigms. It is often difficult to discern in what direction knowledge of organizations is progressing — or if, it is progressing at all. Researchers, students of organization theory, and those who look to such theory for some guidance about issues of management and administration confront an almost bewildering array of variables, perspectives, and inferred prescriptions."

"From the beginning, the forces of light and the forces of darkness have polarized the field of organizational analysis, and the struggle has been protracted and inconclusive. The forces of darkness have been represented by the mechanical school of organizational theory— those who treat the organization as a machine. This school characterizes organizations in terms o£ such things as:"

"Another forerunner of modern organization theorists was Andrew Ure, a professor of chemistry. An enthusiastic proponent of “the factory system,” Ure (1835) took a step beyond Adam Smith. Whereas Smith’s pin factory was solely an example of division of labor, Ure pointed out that a factory poses organizational challenges. He asserted that every factory incorporates “three principles of action, or three organic systems”: (a) a “mechanical” system that integrates production processes, (b) a “moral” system that motivates and satisfies the needs of workers, and (c) a “commercial” system that seeks to sustain the firm through financial management and marketing. Harmonizing these three systems, said Ure, was the responsibility of managers."

"“Organization theory,” a term that appeared in the middle of the twentieth century, has multiple meanings. When it first emerged, the term expressed faith in scientific research as a way to gain understanding of human beings and their interactions... The term “organization theory” also indicated an aspiration to state generalized, abstract propositions about a category of social systems called “organizations,” which was a very new concept."

"The modern period in organization theory is characterized by vogues, heterogeneity, claims and counter-claims."

"The process of theory construction in organizational studies is portrayed as imagination disciplined by evolutionary processes analogous to artificial selection. The quality of theory produced is predicted to vary as a function of the accuracy and detail present in the problem statement that triggers theory building, the number of and independence among the conjectures that attempt to solve the problem, and the number and diversity of selection criteria used to test the conjectures."

"Organizational theory is based on a culture's answers to questions about the self."

"Institutional theories of organization provide a rich, complex view of organizations. In these theories, organizations are influenced by normative pressures, sometimes arising from external sources such as the state, other times arising from within the organization itself. Under some conditions, these pressures lead the organization to be guided by legitimated elements, from standard operating procedures to professional certification and state requirement, which often have the effect of directing attention away from task performance."

"System theories have been applied to a wide spectrum of empirical cases and policy issues. Parsons and his followers, in particular, applied their systems theory to diverse empirical phenomena in sociology as well as in other disciplines: modernization, economics, politics, social order, industrialization and development, Fascism and McCarthyism, international relations, social change and evolution, complex organizations, health care, universities, religion, professions, small groups, and family as well as abstract questions such as the place of norms in maintaining social order both historically and cross-nationally. Marxian theory and dynamic system theories have also been applied to a spectrum of diverse empirical and policy subjects."

"Not long ago, if you wanted to seize political power in a country you had merely to control the army and the police. Today it is only in the most backward countries that fascist generals, in carrying out a coup d'état, still use tanks. If a country has reached a high degree of industrialization the whole scene changes. The day after the fall of Khrushchev, the editors of Pravda, Izvestiia, the heads of the radio and television were replaced; the army wasn't called out. Today a country belongs to the person who controls communications."

"The economic function of space industrialization is to generate jobs on Earth, not in space."

"The industrial age had only just begun; the planet had reached its Best Before date."

"Until recently, economists have not been particularly carried away with concern over environmental problems caused by industrial development. Just as in the other sciences, the few economists ...who have always sounded the alarm ...are somewhat out of the mainstream. These humanist concerns seem to have gone out of style after the age of classical economics. Even the conventional analytical models of contemporary economics seem to prefer to exclude these concepts by ignoring them entirely or by shunting them off into their own branch, called "economic externalities." These externalities include any “given” or windfall factor, such as the availability of transportation, technological know-how, a labor force, or resources, factors that are not themselves directly involved in the economic analysis of markets and businesses. For example, the regularly bright and sunny weather of Hollywood was considered an external economy of the movie industry there. The movie moguls, no matter how tyrannical, could neither turn on nor turn off the sun. But as the surrounding community grew and the smog thickened, the weather became an external economy. In very recent years concern over these economic externalities has grown. The environmentalists are beginning to be included in the mainstream. The literature is growing, and professional meetings include sessions on environmental economics. Attempts are even being made to extend the theoretical framework to include the changes in the environment caused by economic activity. [...] The Materials Flow of the Economy... sees the human race living on a 'space ship earth' in which all the inputs and outputs, all the original resources and all the final wastes, must be accounted for. Furthermore, when the materials are returned in the form of smoke, sewage, garbage, junk, heat, noise, and a wide variety of noxious gases, the world becomes a very changed place — and the change is seldom for the better. Implicit in this materials flow concept of the economy is that the less production that is needed to maintain an adequate level of affluence, the better. An efficient economy is one that gets big results with little effort. More industries, more mines, more businesses, more employment, and more consumer goods do not always mean more well-being... because all these also mean more destruction of our natural resources and despoilation of our surroundings."

"Now this problem of the adjustment of man to his natural resources, and the problem of how such things as industrialization and urbanization can be accepted without destroying the traditional values of a civilization and corrupting the inner vitality of its life — these things are not only the problems of America; they are the problems of men everywhere. To the extent that we Americans become able to show that we are aware of these problems, and that we are approaching them with coherent and effective ideas of our own which we have the courage to put into effect in our own lives, to that extent a new dimension will come into our relations with the peoples beyond our borders, to that extent, in fact, the dreams of these earlier generations of Americans who saw us as leaders and helpers to the peoples of the world at large will begin to take on flesh and reality."

"An invariable accompaniment of growth in developed countries is the shift away from agriculture, a process usually referred to as industrialization and urbanization. The income distribution of the total population, in the simplest model, may therefore be viewed as a combination of the income distributions of the rural and of the urban populations. What little we know of the structures of these two component income distributions reveals that: (a) the average per capita income of the rural population is usually lower than that of the urban;' (b) inequality in the percentage shares within the distribution for the rural population is somewhat narrower than in that for the urban population."

"There are still people who discuss industrialization as... an alternative to agricultural improvement... this approach is without meaning in the West Indian Islands. There is no choice... between industry and agriculture. The islands need as large agriculture as possible... It is not ... that agriculture cannot continue to develop if industry is developed … the opposite is true: agriculture cannot... yield a reasonable standard of living unless new jobs are created off the land"

"Our world model was built specifically to investigate five major trends of global concern – accelerating industrialization, rapid population growth, widespread malnutrition, depletion of nonrenewable resources, and a deteriorating environment. The model we have constructed is, like every model, imperfect, oversimplified, and unfinished... Our conclusions are : (1.) If the present growth trends in world population, industrialization, pollution, food production, and resource depletion continue unchanged, the limits to growth on this planet will be reached sometime within the next one hundred years. The most probable result will be a rather sudden and uncontrollable decline in both population and industrial capacity..."

"The industrialization—and brutalization—of animals in America is a relatively new, evitable, and local phenomenon: No other country raises and slaughters its food animals quite as intensively or as brutally as we do. No other people in history has lived at quite so great a remove from the animals they eat. Were the walls of our meat industry to become transparent, literally or even figuratively, we would not long continue to raise, kill, and eat animals the way we do."

"The collectivization of labor during recent centuries has now been duplicated by the collectivization of thought. Industrialization collectivized labor by forcing workers to gather in large units and to specialize and simplify the functions of each worker. Similarly, the rise of the intellectual factory, the modern university, which has been indentured to the service of industry and even more so to that of technology, forces a concentration and a specialization of thought. The search for human truth has become the search for productively useful knowledge. ... Thinker is servant to thought, thought is servant to product, product is servant to consumer, and the consumer is enslaved by beliefs and thoughts that are either traditional or are produced mechanically by the demands of an abstract system purged of all human will."

"We are fifty or a hundred years behind the advanced countries. We must make good this distance in ten years. Either we do it, or they will crush us."

"The central tenet of Communist economic change was industrialization. The pattern again was taken from the Soviet Union. Only by industrializing fast could a country become socialist and modern. The policy had an obvious appeal: in countries on the European periphery, where there was a profound sense of having fallen behind, and in countries outside of Europe, such as China, Korea, and Vietnam, rapid industrialization seemed indeed to be the way forward. Everyone was bewitched by the extraordinary role of Soviet industrial production in destroying Nazi Germany. The emphasis was always on heavy industry: steel, machinery, shipyards, and on the mining and drilling that served such industries. Big enterprises had the priority, and almost all investment went to capital projects. Consumer goods were lacking, and for those that were available, shortages and queuing were the rules from the very beginning of Communist governments."

"Gaia's main problems are not industrialization, ozone depletion, overpopulation, or resource depletion. Gaia's main problem is the lack of mutual understanding and mutual agreement in the noosphere about how to proceed with those problems. We cannot rein in industry if we cannot reach mutual understanding and mutual agreement based on a worldcentric moral perspective concerning the global commons. And we reach the worldcentric moral perspective through a difficult and laborious process of interior growth and transcendence."

"When Beuys was asked to name the most important piece of artwork that he ever produced, he always answered that it was the concept of the “Social Sculpture”. Claiming a concept to be a “real” piece of art might be an unusual answer."

"Only on condition of a radical widening of definitions will it be possible for art and activities related to art [to] provide evidence that art is now the only evolutionary-revolutionary power. Only art is capable of dismantling the repressive effects of a senile social system that continues to totter along the deathline: to dismantle in order to build ‘A SOCIAL ORGANISM AS A WORK OF ART’… EVERY HUMAN BEING IS AN ARTIST who – from his state of freedom – the position of freedom that he experiences at first-hand – learns to determine the other positions of the TOTAL ART WORK OF THE FUTURE SOCIAL ORDER."

"This most modern art discipline - Social Sculpture / Social Architecture - will only reach fruition when every living person becomes a creator, a sculptor, or architect of the social organism."

"Tiravanija's departure point was the idea of the social sculpture pioneered by Joseph Beuys, recast to engage with the complex codings and structures of conviviality elaborated through communal eating."

"An Anti-Social Sculpture is the deliberate and explicit exploitation of individuals as material for an artistic social experiment. The people who comprise these performances produce new anti-social networks through coercive participation in an artwork designed for a provocative and sensational spectacle. The stage of the performance is delineated inside the mediated space of the Anti-Social Sculpture with individuals becoming participants in a show for spectators who watch from afar via the theater of popular media."

"Social sculptures are temporary and do not lasting longer than necessary; they are not institutions, which tend to freeze and become rigid."

"Another radical idea of that time is the Beuysian concept of the Social Sculpture. During the 1960s Beuys formulated his central theoretical ideas concerning the social, cultural, and political function and potential of art. Motivated by a utopian belief in the power of universal human creativity, he was confident in the potential for art to bring about revolutionary change. In his concept of the Social Sculpture, society as a whole was to be regarded as one great work of art (the Wagnerian Gesamtkunstwerk) to which each person can contribute creatively. Some of the first artists to include technical devices in their audience participatory art works were Jean Tinguely, Robert Rauschenberg, Nam June Paik, Nicolas Schoeffer, James Seawright, Edward Ihnatowicz, and Tony Martin."

"The social sculpture of Health Art has connections to the work of Joseph Beuys specially to his examination of the connections between medicine and art"

"The Beuys criterion of social sculpture is the ability given by actual or symbolic objects and acts to in?uence, that is, to mold or model, humans to become more social and more sensitive to the affinity of humans with one another and with all living things. In Beuys's case, this sculpture was created above all by his imaginative miniature symbolic dramas. All socially symbolic images and actions, alone or together, are, as Beuys would say, instances of social sculpture. Most socially critical art of the present can be put within the Beuys category of social sculpture."

"The unit defines 'social sculpture' as an interdisciplinary art practice that involves the audience in shaping social processes. Since thought and discussion are its core materials, it recognizes that all humans are artists capable of shaping a democratic, sustainable world”"

"Social sculpture is an English translation of Beuys' notion of Sozial Plastik, Plastik being a dynamic process that can be experienced by human beings as pulsating energy. It is emphatically not the notion of sculpture as carving off a block, although this is not to say that the process of social sculpture might not stimulate a person to do just that. The concept points to an energy and spirit-oriented, embryonic notion of sculpture linked to human perception."

"The will of the capitalist is certainly to take as much as possible. What we have to do is not to talk about his will, but to enquire about his power, the limits of that power, and the character of those limits."

"The billionaire boom is not a sign of a thriving economy but a symptom of a failing economic system. The people who make our clothes, assemble our phones and grow our food are being exploited to ensure a steady supply of cheap goods, and swell the profits of corporations and billionaire investors."

"Moving to a cooperatively organized enterprise is one of the best ways to really do something about unequal distribution of wealth."

"Vulgar libertarian apologists for capitalism use the term "free market" in an equivocal sense: they seem to have trouble remembering, from one moment to the next, whether they’re defending actually existing capitalism or free market principles. So we get the standard boilerplate article arguing that the rich can’t get rich at the expense of the poor, because "that’s not how the free market works"—implicitly assuming that this is a free market. When prodded, they’ll grudgingly admit that the present system is not a free market, and that it includes a lot of state intervention on behalf of the rich. But as soon as they think they can get away with it, they go right back to defending the wealth of existing corporations."

"The only difference as compared with the old, outspoken slavery is this, that the worker of today seems to be free because he is not sold once for all, but piecemeal by the day, the week, the year, and because no one owner sells him to another, but he is forced to sell himself in this way instead, being the slave of no particular person, but of the whole property-holding class."

"Ever since the dissolution of the primaeval communal ownership of land, all history has been a history of class struggles, of struggles between exploited and exploiting, between dominated and dominating classes."

"Efficient exploitation requires that those exploited be relatively mobile, self-animating and self-maintaining—the more so as the work in question requires greater intelligence, attention or ingenuity. But it also requires that they not be free enough, strong enough or willful enough to resist, escape or significantly misfit the situation of exploitation."

"Efficient exploitation of “human resources” requires that the structures that refer the others’ actions to the exploiter’s ends must extend beneath the victim’s skin. The exploiter has to bring about the partial disintegration and re(mis)integration of the others’ matter, parts and properties so that as organized systems the exploited are oriented to some degree by habits, skills, schedules, values and tastes to the exploiter’s ends rather than, as they would otherwise be, to ends of their own. In particular, the manipulations which adapt the exploited to a niche in another’s economy must accomplish a great reduction of the victim’s intolerance of coercion."

"What the exploiter needs is that the will and intelligence of the victim be disengaged from the projects of resistance and escape but that they not be simply broken or destroyed. Ideally, the dis-integration and mis-integration of the victim should accomplish the detachment of the victim's will and intelligence from the victim’s own interests and their attachment to the interests of the exploiter. This will effect a displacement or dissolution of self-respect and will undermine the victim’s intolerance of coercion. With that, the situation transcends the initial paradigmatic form or structure of coercion; for if people don’t mind doing what you want them to do, then, in a sense, you can’t really be making them do it. In the limiting case, the victim’s will and intelligence are wholly transferred to a full engagement in the pursuit of the dominating person’s interests. The “problem” had been that there were two parties with divergent interests; this sort of solution (which is very elegant, as that word is used in logic) is to erase the conflict by reducing the number of interested parties to one. This radical solution can properly be called “enslavement.”"

"The problem of ideology ... has especially to do with the concepts and the languages of practical thought which stabilize a particular form of power and domination; or which reconcile and accommodate the mass of the people to their subordinate place in the social formation."

"The Lord enters into judgment"

"They shall build houses and inhabit them;"

"Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are blaspheming the noble name of him to whom you belong?"

"No sooner is the exploitation of the labourer by the manufacturer, so far, at an end, that he receives his wages in cash, than he is set upon by the other portions of the bourgeoisie, the landlord, the shopkeeper, the pawnbroker, etc."

"When our pauper was rich, did he perform any of the useful social functions we've just mentioned simply by spending his money? Though he may have appeared to belong to the ruling class, surely in fact he was neither ruling, nor serving society in any other way; he was merely a consumer of goods. ... Don't you think we can fairly call him a drone? He grows up in his own home to be a plague to the community, just as a drone grows in its cell to be a plague to the hive."

"In a market-based labor contract, there is no exploitation. People come to agreement based on their own perceptions of mutual benefit."

"Oppression follows logically from exploitation, so as to guarantee the latter."

"...sustainability is not compatible with the existing profit- and growth-oriented development paradigm. And this means that the standard of living of the North’s affluent societies cannot be generalized. This was already clear to Mahatma Gandhi 60 years ago,who, when asked by a British journalist whether he would like India to have the same standard of living as Britain, replied: ‘To have its standard of living a tiny country like Britain had to exploit half the globe. How many globes will India need to exploit to have the same standard of living?’ From an ecological and feminist perspective, moreover, even if there were more globes to be exploited, it is not even desirable that this development paradigm and standard of living was generalized, because it has failed to fulfill its promises of happiness, freedom, dignity and peace, even for those who have profited from it."

"Vandana Shiva and Maria Mies in Ecofeminism Maria Mies and Vandana Shiva, 1993, (2014)"

"In process of time, the robber, or slaveholding, class—who had seized all the lands, and held all the means of creating wealth—began to discover that the easiest mode of managing their slaves, and making them profitable, was not for each slaveholder to hold his specified number of slaves, as he had done before, and as he would hold so many cattle, but to give them so much liberty as would throw upon themselves (the slaves) the responsibility of their own subsistence, and yet compel them to sell their labor to the land-holding class—their former owners—for just what the latter might choose to give them. Of course, these liberated slaves, as some have erroneously called them, having no lands, or other property, and no means of obtaining an independent subsistence, had no alternative—to save themselves from starvation—but to sell their labor to the landholders, in exchange only for the coarsest necessaries of life; not always for so much even as that."

"Condemning a man to machine-like labor amounts to the same thing as slavery. If a factory worker must tire himself to death twelve hours and more, he is cut off from becoming man. Every labor is to have the intent that the man be satisfied. Therefore he must become a master in it too, be able to perform it as a totality. He who in a pin-factory only puts on the heads, only draws the wire, works, as it were, mechanically, like a machine; he remains half-trained, does not become a master: his labor cannot satisfy him, it can only fatigue him. His labor is nothing taken by itself, has no object in itself, is nothing complete in itself; he labors only into another’s hands and is used (exploited) by this other. For this laborer in another’s service there is no enjoyment of a cultivated mind, at most crude amusements: culture, you see, is barred against him."

"I can see no hope for humanity so long as one's right to live depends upon one's ability to pay the cost of living imposed by those who exploit our daily needs."

"... so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it."

"Independent thinking alone is not suited to interdependent reality. Independent people who do not have the maturity to think and act interdependently may be good individual producers, but they won't be good leaders or team players. They're not coming from the paradigm of interdependence necessary to succeed in marriage, family, or organizational reality."

"The community stagnates without the impulse of the individual. The impulse dies away without the sympathy of the community."

"Interdependence is and ought to be as much the ideal of man as self-sufficiency. Man is a social being. Without interrelation with society he cannot realize his oneness with the universe or suppress his egotism. His social interdependence enables him to test his faith and to prove himself on the touchstone of reality."

"... for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom."

"Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial "outside agitator" idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds."

"When we try to pick out anything by itself, we find it hitched to everything else in the Universe."

"The basic thought that guides these specific means of national recovery is not narrowly nationalistic. It is the insistence, as a first consideration, upon the interdependence of the various elements in all parts of the United States – a recognition of the old and permanently important manifestation of the American spirit of the pioneer."

"Hence, international co-operation and solidarity and the relentless search for consensus become an absolute imperative. They are the only possible alternative for all nations, whose interdependence is being made increasingly manifest by the rapid development of production technology, of transport and communications, as well as by the overhanging threat of deterioration of the environment and exhaustion of natural resources. And what is one to say of the frightful accumulation of means of destruction in a world facing the no less frightful problems of hunger, disease and ignorance?"

"You ask, "What about the innocent bystanders?" But we are in a time of revolution. If you are a bystander, you are not innocent."

"I am shocked and chagrined, mortified and stupefied. This trial is outrageous! It is a waste of the taxpayers' time and money. It is a travesty of justice that these four people have been incarcerated while the real perpetrator is walking around laughing - lying and laughing, laughing and lying. You know what these four people were? They were innocent bystanders. Now, you just think about that term. Innocent. Bystanders. Because that's exactly what they were. We know they were bystanders, nobody's disputing that. So how can a bystander be guilty? No such thing. Have you ever heard of a guilty bystander? No, because you cannot be a bystander and be guilty. Bystanders are, by definition, innocent. That is the nature of by-standing. But no, they want to change nature here. They want to create a whole new animal - the guilty bystander. Don't you let them do it. Only you can stop them."

"Die Herrschaft soll sein inmitten deiner Feinde. Und wer das nicht leiden will, der will nicht sein von der Herrschaft Christi, sondern er will inmitten von Freunden sein, in den Rosen und Lilien sitzen, nicht bei bösen, sondern bei frommen Leuten sein. O ihr Gotteslästerer und Christi Verräter! Wenn Christus getan hätte als ihr tut, wer wäre immer selig geworden?"

"Le sage quelquefois évite le monde, de peur d’être ennuyé."

"In the past, ... when a bhikkhu was a forest dweller and spoke in praise of forest dwelling, ... when he was secluded and spoke in praise of solitude; when he was aloof from society and spoke in praise of aloofness from society; … the elder bhikkhus would invite him to a seat. ... Now it is the bhikkhu who is well known and famous ... that the elder bhikkhus invite to a seat. ... Then it occurs to the newly ordained bhikkhus: ‘It seems that when a bhikkhu is well known and famous, ... the elder bhikkhus invite him to a seat.’ ... They practise accordingly, and that leads to their harm and suffering for a long time."

"Seclusion is happiness for the content one, one who sees the Dhamma that was heard; No ill-will is happiness in the world, restraint to living beings."

"In hastening to solitude and exile, do not wait for world-loving souls, because the thief comes unexpectedly. In trying to save the careless and indolent along with themselves, many perish with them, because in course of time the fire goes out. As soon as the flame is burning within you, run; for you do not know when it will go out and leave you in darkness. Not all of us are required to save others. The divine Apostle says, ... "Thou therefore who teachest another, teachest thou not thyself?" This is like saying: I do not know whether we must teach others; but teach yourselves at all costs."

"The man who associates with people of the world or approaches them after his renunciation will certainly either fall into their traps or will defile his heart by thinking about them; or if he is not defiled himself yet by condemning those who are defiled, he too will himself be defiled."

"For a brief space conceive yourself to be transported to one of the loftiest peaks of some inaccessible mountain, thence gaze on the appearances of things lying below you, and with eyes turned in various directions look upon the eddies of the billowy world, while you yourself are removed from earthly contacts—you will at once begin to feel compassion for the world, and with self-recollection and increasing gratitude to God, you will rejoice with all the greater joy that you have escaped it."

"You complain to each other about the war when you yourselves are its authors, and it continues because you put up with it! But I flee from your putridity that would sully me. Proudly alone, I break the chains that link me to you and separate myself from the pack of mangy dogs, submissive to the shepherd. I will wander the world alone carrying my hatred and scorn everywhere. Alone in struggle."

"The principal safeguard is seclusion, that you should not, God forbid, leave the house, save for some exceedingly great need. ... And even in the synagogue you should be very short and leave quickly. It is better to pray at home, for in the synagogue it is impossible to be saved from envy, and from hearing vain talk and gossip, and one is punished for this."

"The great problem with trying to retreat into a life of private dignity and saying 'let's make the best of what we've got' is that the world does not stand still. There is a dynamic of development which is leading to more and more poverty, more and more inequality, more and more violence, more and more subjection of our lives to money. Dignity is not a private matter, for it involves the recognition of the dignity of others: in a world based on the negation of dignity, this inevitably involves the struggle for radical change. It is precisely the pursuit of personal dignity that confronts us with the urgency of revolution."

"One of the marks of maturity is the need for solitude: a city should not merely draw men together in many varied activities, but should permit each person to find, near at hand, moments of seclusion and peace."

"There is a very small remnant ... of worthy disciples of philosophy. ... Those who belong to this small class have tasted how sweet and blessed a possession philosophy is, and have also seen and been satisfied of the madness of the multitude, and known that there is no one who ever acts honestly in the administration of States, nor any helper who will save any one who maintains the cause of the just. Such a savior would be like a man who has fallen among wild beasts—unable to join in the wickedness of his fellows, neither would he be able alone to resist all their fierce natures, and therefore he would be of no use to the State or to his friends, and would have to throw away his life before he had done any good to himself or others. And he reflects upon all this, and holds his peace, and does his own business. He is like one who retires under the shelter of a wall in the storm of dust and sleet which the driving wind hurries along; and when he sees the rest of mankind full of wickedness, he is content if only he can live his own life and be pure from evil or unrighteousness, and depart in peace and good will, with bright hopes."

"While Nature sets very wide differences between man and man in respect both of morality and of intellect, society disregards and effaces them; or, rather, it sets up artificial differences in their stead,—gradations of rank and position, which are very often diametrically opposed to those which Nature establishes. The result of this arrangement is to elevate those whom Nature has placed low, and to depress the few who stand high. These latter, then, usually withdraw from society, where, as soon as it is at all numerous, vulgarity reigns supreme."

"A man's thinking goes on within his consciousness in a seclusion in comparison with which any physical seclusion is an exhibition to public view."

"Once again"

"A brother visited Abba Moses at Scete, asking him for a saying. The elder said to him, "Go and stay in a cell; your cell will teach you everything.""

"I've got economically zero unemployment in my city, and I've got thousands of homeless people that actually are working and just can't afford housing. There's nowhere for these folks to move to."

"But getting back to low-cost housing, I think I might have solved this problem. I know just the place to build housing for the homeless: golf courses. It’s perfect. Plenty of good land in nice neighborhoods; land that is currently being squandered on a mindless activity engaged in by white, well-to-do business criminals who use the game to get together so they can make deals to carve this country up a little finer among themselves. [...] It’s time for real people to reclaim the golf courses from the wealthy and turn them over to the homeless. Golf is an arrogant, elitist game that takes up entirely too much space in this country."

"[H]omelessness is primarily a function of the broader housing-unaffordability crisis, which in turn is primarily a function of how difficult local governments have made building new housing in the places that need it the most."

"There are already in existence sufficient buildings for dwellings in the big towns to remedy any real 'housing shortage,' given rational utilization of them. This can naturally only take place by the expropriation of the present owners and by quartering in their houses the homeless or those workers who are excessively overcrowded in their old houses."

"The equal right of all men to the use of land is as clear as their equal right to breathe the air — it is a right proclaimed by the fact of their existence. For we cannot suppose that some men have a right to be in this world, and others no right."

"שָׂרַ֣יִךְ סֹורְרִ֗ים וְחַבְרֵי֙ גַּנָּבִ֔ים כֻּלֹּו֙ אֹהֵ֣ב שֹׁ֔חַד וְרֹדֵ֖ף שַׁלְמֹנִ֑ים יָתֹום֙ לֹ֣א יִשְׁפֹּ֔טוּ וְרִ֥יב אַלְמָנָ֖ה לֹֽא־יָבֹ֥וא אֲלֵיהֶֽם׃ פ"

"There is only one wall standing between you and homelessness."

"We have no home—we have no friends, They said our home no more was ours ; Our cottage where the ash tree bends, The garden we had filled with flowers. . . . . Alas, it is a weary thing To sing our ballads o’er and o’er ; The songs we used at home to sing— Alas, we have a home no more!"

"Let not him who is houseless pull down the house of another; but let him labor diligently and build one for himself, thus by example assuring that his own shall be safe from violence when built."

"Poor naked wretches, whereso'er you are, That bide the pelting of this pitiless storm, How shall your houseless heads and unfed sides, Your loop'd and window'd raggedness, defend you From seasons such as these? O, I have ta'en Too little care of this! Take physic, pomp; Expose thyself to feel what wretches feel, That thou mayst shake the superflux to them, And show the heavens more just."

"As we utter the word tramp there arises straightway before us the spectacle of a lazy, shiftless, sauntering or swaggering, ill-conditioned, irreclaimable, incorrigible, cowardly, utterly depraved savage."

"The individual finds himself already with a stock of ideas. He decides to content himself with them and to consider himself intellectually complete. As he feels the lack of nothing outside himself, he settles down definitely amid his mental furniture. Such is the mechanism of self-obliteration."

"There's a huge dichotomy between people who grow up with alienation, which, for me, was invaluable, and people who grow up so completely privileged that it breeds this complacency and lack of desire to question or challenge or do anything significant."

"Success breeds complacency. Complacency breeds failure."

"The glitz and propaganda, the ridiculous obsessions imparted by our electronic hallucinations, and the spectacles that pass for political participation mask the deadly ecological assault by the corporate state. The worse it gets, the more we retreat into self-delusion. We convince ourselves that global warming does not exist. Or we concede that it exists but insist that we can adapt. Both responses satisfy our mania for eternal optimism and our reckless pursuit of personal comfort. In America, when reality is distasteful we ignore it. But reality will soon descend like the Furies to shatter our complacency and finally our lives. We, as a species, may be doomed... a bitter, bitter fact for a father to digest."

"The complacent, the self-indulgent, the soft societies are about to be swept away with the debris of history. Only the strong, only the industrious, only the determined, only the courageous, only the visionary who determine the real nature of our struggle can possibly survive."

"Complacency or self-congratulation can imperil our security as much as the weapons of tyranny. A moment of pause is not a promise of peace."

"Human progress is neither automatic nor inevitable....Without persistent effort, time itself becomes an ally of the insurgent and primitive forces of irrational emotionalism and social destruction. This is no time for apathy or complacency. This is a time for vigorous and positive action."

"It is a sad fact that, because of comfort, complacency, a morbid fear of communism, and our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries."

"Despite the advances we have made in our 12 years of freedom, we must also recognise the reality that we still have a long way to go... We should never allow ourselves the dangerous luxury of complacency, believing that we are immune to the conflicts that we see and have seen in so many parts of the world."

"What is the greatest thing you can experience? It is the hour of your greatest contempt. The hour in which even your happiness becomes loathsome to you, and so also your reason and virtue. The hour when you say: 'What good is my happiness? It is poverty and filth and miserable self-complacency. But my happiness should justify existence itself!' The hour when you say: 'What good is my reason? Does it long for knowledge as the lion for his prey? It is poverty and filth and miserable self-complacency!' The hour when you say: 'What good is my virtue? It has not yet driven me mad! How weary I am of my good and my evil! It is all poverty and filth and miserable self-complacency!'..."

"Complacency on Climate Change Is Killing Us. Panic may be the best and most logical reaction."

"The unsuspecting fish, who knew nothing but a life in the river, went about its routine like any other day, but in an instant was ripped out of its reality to meet with death. Like that fish, we routinely live our lives hardly aware that, at the least expected moment, the yellow-eyed hawk of fate in the form of crises, tragedy or even death, may wrench us out of our comfortable environment. We regularly hear of it in the news or see it around us but rarely take seriously that it could happen to us. Perhaps the lesson here is to guard against complacency and give a higher priority to our spiritual needs. If the fish swam deeper, the hawk would not be able to reach it. Similarly, if we go deeper into our connection to God, we will find an inner reality so deep and satisfying that it lifts the consciousness to a place where we could deal with the effects of unforeseeable fate with a stable, detached mind."

"WikiLeaks’ disclosures have shaken mainstream journalists out of complacency and reminded the media and the public to be skeptical of official and corporate secrecy."

"Socrates was motivated by a desire to combat what he viewed as forces creeping against morality. Socrates was disturbed by what he perceived to be the moral complacency of the Athenian citizens; he watched with concern as they lived their lives in a selfish, unreflective haze, focusing on gaining and increasing their own power and using the theories of the Sophists to justify their attitude. His solution was to act as a “gadfly,” stinging his fellow citizens into moral self-examination... The unexamined life, he declared, was not worth living, and so he would force everyone he encountered to reflect on their lives, their beliefs, and their motivations."

"Complacency is the deadly enemy of spiritual progress. The contented soul is the stagnant soul."

"To those who are awake, there is one world in common, but of those who are asleep, each is withdrawn to a private world of his own."

""Commons" is an Old English word. According to my Japanese friends, it is quite close to the meaning that iriai still has in Japanese. "Commons," like iriai, is a word which, in preindustrial times, was used to designate certain aspects of the environment. People called commons those parts of the environment for which customary law exacted specific forms of community respect. People called commons that part of the environment which lay beyond their own thresholds and outside of their own possessions, to which, however, they had recognized claims of usage, not to produce commodities but to provide for the subsistence of their households. The customary law which humanized the environment by establishing the commons was usually unwritten. It was unwritten law not only because people did not care to write it down, but because what it protected was a reality much too complex to fit into paragraphs. The law of the commons regulates the right of way, the right to fish and to hunt, to graze, and to collect wood or medicinal plants in the forest. An oak tree might be in the commons. Its shade, in summer, is reserved for the shepherd and his flock; its acorns are reserved for the pigs of the neighbouring peasants; its dry branches serve as fuel for the widows of the village; some of its fresh twigs in springtime are cut as ornaments for the church — and at sunset it might be the place for the village assembly. When people spoke about commons, iriai, they designated an aspect of the environment that was limited, that was necessary for the community's survival, that was necessary for different groups in different ways, but which, in a strictly economic sense, was not perceived as scarce."

"A transformation of the environment from a commons to a productive resource constitutes the most fundamental form of environmental degradation. This degradation has a long history, which coincides with the history of capitalism but can in no way just be reduced to it. Unfortunately the importance of this transformation has been overlooked or belittled by political ecology so far. It needs to be recognized if we are to organize defense movements of what remains of the commons."

"The earth are all in one bowl, all to be shared from a single spoon. This is the vision of the economy of the commons, wherein resources fundamental to our well-being, like water and land and forests, are commonly held rather than commodified. Properly managed, the commons approach maintains abundance, not scarcity. These contemporary economic alternatives strongly echo the indigenous worldview in which the earth exists not as private property, but as a commons, to be tended with respect and reciprocity for the benefit of all."

"Our trend in copyright law has been to enclose as much as we can; the consequence of this enclosure is a stifling of creativity and innovation. If the Internet teaches us anything, it is that great value comes from leaving core resources in a commons, where they're free for people to build upon as they see fit."

"There has never been a time in history when more of our "culture" was as "owned" as it is now. And yet there has never been a time when the concentration of power to control the uses of culture has been as unquestioningly accepted as it is now."

"The law locks up the hapless felon"

"Basic income grants freedom and security without strings attached. It automatically supplements low wages without bureaucracy or complex wage subsidies."

"With a basic income, more people can choose for themselves whether to work full-time or part-time, making their own tradeoffs between more money and more leisure."

"The economic impact of the UBI together with the three tax changes in the US would be roughly as follows. First, bank deposits from UBI would increase significantly. Experience says that low-income beneficiaries would first pay off their high-cost credit card loans and student loans (though maybe not all at once). Money left over after that would be spent on household goods and services... Private debt would fall, but overall the government debt might increase equally, perhaps by US$500 billion per annum... UBI would actually cut some existing government costs, both for targeted welfare services that would become redundant, and even for prisons and police. Higher personal incomes available to spend on goods and services would also generate more tax revenues for the government. It is unclear how much would be added to the current intake, probably less than the net cost of the UBI. But the net deficit at the end of the day might be quite small or even non-existent. A viable democratic social system must not allow a "winner takes all" approach... It is time to consider another way of getting money into the system, without funnelling it directly through the banks to the wealthy...."

"Unless we abandon the work ethic of another era, ... lives may be wasted because of blind insistence that everyone must have a "job" even if the job is useless."

"The State ... should not stifle incentive, opportunity, responsibility; in establishing a national minimum, it should leave room and encouragement for voluntary action by each individual to provide more than that minimum for himself and his family."

""Jobs for every American" is doomed to failure because of modern automation and production. We ought to recognize it and create an income-maintenance system so every single American has the dignity and the wherewithal for shelter, basic food, and medical care. I’m talking about welfare for all."

"'Suppose there were a man, a slave, a labourer, getting up before you and going to bed after you, willingly doing whatever has to be done, well-mannered, pleasant-spoken, working in your presence. And he might think, ... "I ought to do something meritorious. Suppose I were to shave off my hair and beard, don yellow robes, and go forth from the household life into homelessness!" And before long, he does so. And he, having gone forth might dwell, restrained in body, speech and thought, satisfied with the minimum of food and clothing, content, in solitude. And then if people were to announce to you: "Sire, you remember that slave who worked in your presence, and who shaved off his hair and beard and went forth into homelessness?" ... Would you then say: "That man must come back and be a slave and work for me as before?"No indeed, Lord. For we should pay homage to him, we should rise and invite him and press him to receive from us robes, food, lodging, medicines for sickness and requisites, and make arrangements for his proper protection.'"

"If you read the Universal Declaration of Human Rights (1948), Article 25, it says people have rights to adequate food, nutrition, health, employment, security and so on. Those are minimal rights. Any society ought to guarantee that. Well, one way to guarantee that would be through a socially-acceptable form of basic income."

"The goal of the future is full unemployment, so we can play. That’s why we have to destroy the present politico-economic system."

"I'm always concerned about, more than anything else, the waste of human potential. ... So much intelligence is wasted from poverty. People who simply don't have the time, the space to use their imaginations. They can't be creative, because to be creative requires that, for a little while at least, you let go of the basic concerns of staying alive—you can't really be creative if survival is the primary topic on your mind. And so I've been thinking about that for a long time, thinking how do we utilize the cumulative intelligence and creativity of people? And recently I heard of ... a very simple idea, ... which is: give everyone some money every week. No matter how rich they are, how poor they are, just make sure that there's a basic income level beyond which people don't fall. ... I like the idea that it says we believe that all people are potentially creative and that they should be given the chance to express that."

"If you can provide a mechanism where anybody can try any commercial idea without risking becoming homeless and indebted, more people will innovate and take risks."

"In general, I favor some form of a guaranteed income. I think we're gonna have to move in that direction ultimately, I don't think there's going to be any other choice."

"I think we need to do something different and what I have proposed is that eventually we're going to have to move toward a Guaranteed Income where everybody is guaranteed at least some livable income in our society."

"One obvious way to help fund a citizen's dividend or guaranteed income would be to levy a carbon tax, and therefore you'd be doing something very positive for the environment. ... I think there's a strong relationship between these two issues. On the one hand we have to take on these environmental challenges, on the other hand we've got this unfolding trend going on which is impacting people's income security and those two are directly related: as long as people perceive that they're not secure economically, they're worrying about paying their rent next month, or they're worried about putting food on the table, they're not gonna be able to focus on longer-term environmental issues. And that's one of the big problems we see with climate change: if you look at surveys of the American people, they acknowledge that climate change is an issue, but it's also absolutely at the bottom of their list of priorities, and the top of their list, of course, is jobs, it's incomes. So I really think that if we want to have meaningful progress on environmental issues like climate change we need to put this whole issue of income security and income inequality first-hand at the top."

"We should replace the ragbag of specific welfare programs with a single comprehensive program of income supplements in cash [which] would provide an assured minimum to all persons in need, regardless of the reasons for their need, while doing as little harm as possible to their character, their independence, or their incentives to better their own conditions. ... A negative income tax provides comprehensive reform which would do more efficiently and humanely what our present welfare system does so inefficiently and inhumanely."

"A guaranteed income ... could for the first time free man from the threat of starvation, and thus make him truly free and independent economically and psychologically. ... People would no longer learn to be afraid, if they did not have to fear for their bread."

"A guaranteed income would not only establish freedom as a reality rather than a slogan; it would also establish a principle deeply rooted in Western religious and humanist traditions: man has the right to live, regardless! This right to live —to have food, shelter, medical care, education, etc.— is an intrinsic human right that cannot be restricted by any condition, not even the one that the individual must be socially "useful.""

"We must do away with the absolutely specious notion that everybody has to earn a living. It is a fact today that one in ten thousand of us can make a technological breakthrough capable of supporting all the rest. The youth of today are absolutely right in recognizing this nonsense of earning a living. We keep inventing jobs because of this false idea that everybody has to be employed at some kind of drudgery because, according to Malthusian-Darwinian theory, he must justify his right to exist. So we have inspectors of inspectors and people making instruments for inspectors to inspect inspectors. The true business of people should be to go back to school and think about whatever it was they were thinking about before somebody came along and told them they had to earn a living."

"Those in supreme power, politically and economically, aren't yet convinced that our Planet Earth has anywhere nearly enough life support for all humanity. They assume it has to be either you or me, that there is not enough for both. Those with financial advantage reason that selfishness is necessary and fortify themselves even further... Neither the great political or financial powers of the world nor the population in general realize that the engineering-chemical-electronic revolution now makes it possible to produce many more technical devices with ever less material. We can now take care of everybody at a higher standard of living than anybody has ever known. It does not have to be "you or me," so selfishness is unnecessary and war is obsolete. This has never been done before. Only twelve years ago technology reached the point where this could be done. Since then it has made it ever so much easier to do. This is not a visible revolution and it is not political. You’re dealing with the invisible world of technology."

"There is no single cure for poverty, but we should not, in our sophistication, be afraid of the obvious ... We need to consider the one prompt and effective solution for poverty, which is to provide everyone with a minimum income."

"Everybody should be guaranteed a decent basic income. A rich country such as the U.S. can well afford to keep everybody out of poverty. Some, it will be said, will seize upon the income and won’t work. So it is now with more limited welfare, as it is called. Let us accept some resort to leisure by the poor as well as by the rich."

"The fact is that the work which improves the condition of mankind, the work which extends knowledge and increases power, and enriches literature, and elevates thought, is not done to secure a living. It is not the work of slaves, driven to their task either by the lash of a master or by animal necessities. It is the work of men who perform it for its own sake, and not that they may get more to eat or drink, or wear, or display. In a state of society where want was abolished, work of this sort would be enormously increased."

"When the production process demands less work and distributes less and less wages, it gradually becomes obvious that the right to an income can no longer be reserved for those who have a job; nor, most importantly, can the level of incomes be made to depend on the quantity of work furnished by each person. Hence the idea of guaranteeing an income to every citizen which is not linked to work, or the quantity of work done."

"If you provide a basic income, you send a powerful message: nobody wants to just sit there and do nothing, we trust you to find a valuable occupation. The idea of morality of work is one of the most insidious tools in the hands of power, and increases the bullshit jobs phenomenon."

"Throughout most of recorded history, the only people who actually did wage labor were slaves. ... It’s only now that we think of wage labor and slavery as opposite to one another."

"It's as if someone were out there making up pointless jobs just for the sake of keeping us all working."

"The very nature of work will change. The governments may have to consider stronger social safety nets, and eventually universal basic income."

"And the biggest question mark of all is whether, at long last, robots and artificial intelligence really will make large numbers of people completely unemployable. If human labor is less needed in the future, that in principle is excellent news: a paradise of robotic servants awaits us. But our economies have always relied on the idea that people provide for themselves by selling their labor. If the robots make that impossible, then societies will simply come apart unless we reinvent the welfare state. Not all economists think that’s worth worrying about just yet. But those who do are reviving an idea that dates back to Thomas More’s 1516 book Utopia: a universal basic income. The idea still seems utopian, in the sense of fantastically unrealistic. Could we really imagine a world in which everyone gets a regular cash handout, enough to meet their basic needs, no questions asked? Some evidence suggests it’s worth considering. From 1974 to 1979, the idea was tried in a small Canadian town, Dauphin, in Manitoba. For five years, thousands of Dauphin’s poorest residents got monthly checks funded jointly by the provincial and federal governments. And it turns out that guaranteeing people an income had interesting effects. Fewer teenagers dropped out of school. Fewer people were hospitalized with mental health problems. And hardly anyone gave up work. New trials are under way to see if the same thing happens elsewhere. It would, of course, be enormously expensive. Suppose you gave every American adult $12,000 a year. That would cost 70 percent of the entire federal budget. It seems impossibly radical. But then, impossibly radical things do sometimes happen, and quickly. In the 1920s, not a single U.S. state offered old-age pensions; by 1935, Frances Perkins had rolled out Social Security across the nation."

"The problem isn't that we have some inequality. Some inequality is necessary for a high-functioning capitalist democracy. The problem is that inequality is at historic highs today and it's getting worse every day. And if wealth, power, and income continue to concentrate at the very tippy top, our society will change from a capitalist democracy to a neo-feudalist rentier society like 18th-century France. That was France before the revolution and the mobs with the pitchforks. So I have a message for my fellow plutocrats and zillionaires and for anyone who lives in a gated bubble world: Wake up. Wake up. It cannot last. Because if we do not do something to fix the glaring economic inequities in our society, the pitchforks will come for us, for no free and open society can long sustain this kind of rising economic inequality. All highly prosperous capitalist democracies are characterized by massive investments in the middle class and the infrastructure that they depend on."

"If machines produce everything we need, the outcome will depend on how things are distributed. Everyone can enjoy a life of luxurious leisure if the machine-produced wealth is shared, or most people can end up miserably poor if the machine-owners successfully lobby against wealth redistribution. So far, the trend seems to be toward the second option, with technology driving ever-increasing inequality."

"There can be no doubt that some minimum of food, shelter, and clothing, sufficient to preserve health and the capacity to work, can be assured to everybody."

"The assurance of a certain minimum income for everyone, or a sort of floor below which nobody need fall even when he is unable to provide for himself, appears not only to be a wholly legitimate protection against a risk common to all, but a necessary part of the Great Society in which the individual no longer has specific claims on the members of the particular small group into which he was born."

"I am now convinced that the simplest approach will prove to be the most effective – the solution to poverty is to abolish it directly by a new widely discussed measure: the guaranteed income."

"A host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain, and when he knows that he has the means to seek self-improvement. Personal conflicts between husband, wife, and children will diminish when the unjust measurement of human worth on a scale of dollars is eliminated."

"There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum – and livable – income for every American family."

"That's why I talk about basic income ... there has to be a stronger social safety net because when people don't have options, they're going to make bad choices. Let's have better choices on the table."

"I once heard someone defend that belief by declaring that "human nature is to do as little as necessary." This prejudice is refuted not just by a few studies but the entire branch of psychology dealing with motivation. Normally, it's hard to stop happy, satisfied people from trying to learn more about themselves and the world, or from trying to do a job of which they can feel proud."

"If the picture I’ve drawn is at all right, the only way we could have anything resembling a middle-class society — a society in which ordinary citizens have a reasonable assurance of maintaining a decent life as long as they work hard and play by the rules — would be by having a strong social safety net, one that guarantees not just health care but a minimum income, too."

"We need to change the fundamentals of our society. We must move from a wealth-based civilization to one that is life-affirming—an ecological civilization. Without this Great Transition, we are leaving future generations to face the horrors of a collapsing civilization on a devastated planet. Can we transition rapidly enough? And can the transition occur without the old civilization collapsing catastrophically around us? Given this context, I have been surprised by how much the discussion of a universal basic income sounds like arguing how to stack the deck chairs on the Titanic... In my view, the fundamental issues need to be: Does UBI help with the process of transforming civilization from within?"

"A full-fledged UBI — one that unconditionally provides every person with enough income to meet their basic needs—would fundamentally alter the paradigm of capitalism that has locked workers into the dominant system ever since its inception. Capitalism has endured by commoditizing people’s lives, forcing them to sell the bulk of their available time and energy, or else face destitution and starvation. A true UBI would transform the relationship between labor and capital and weaken the power of the wealthy elite to control the population."

"Computers and robots replace humans in the exercise of mental functions in the same way as mechanical power replaced them in the performance of physical tasks. As time goes on, more and more complex mental functions will be performed by machines. Any worker who now performs his task by following specific instructions can, in principle, be replaced by a machine. This means that the role of humans as the most important factor of production is bound to diminish—in the same way that the role of horses in agricultural production was first diminished and then eliminated by the introduction of tractors."

"The most skilfully combined, and with the greatest foresight of objections, of all the forms of Socialism, is that commonly known as Fourierism. This system does not contemplate the abolition of private property, nor even of inheritance; on the contrary, it avowedly takes into consideration, as an element in the distribution of the produce, capital as well as labour. ... In the distribution, a certain minimum is ... assigned for the subsistence of every member of the community, whether capable or not of labour."

"Since the state must necessarily provide subsistence for the criminal poor while undergoing punishment, not to do the same for the poor who have not offended is to give a premium on crime."

"The State owes all its citizens a secure subsistence, food, suitable clothes and a way of life that does not damage their health."

"This method of dealing with thieves is both unjust and undesirable. As a punishment, it's too severe, and as a deterrent, it's quite ineffective. Petty larceny isn't bad enough to deserve the death penalty. And no penalty on earth will stop people from stealing, if it's their only way of getting food. In this respect, you English, like most other nations, remind me of these incompetent schoolmasters, who prefer caning their pupils to teaching them. Instead of inflicting these horrible punishments, it would be far more to the point to provide everyone with some means of livelihood, so that nobody's under the frightful necessity of becoming, first a thief, and then a corpse."

"I want to dismantle all the bureaucracies that dole out income transfers, whether they be public housing benefits or Social Security or corporate welfare, and use the money they spend to provide everyone over the age of 21 with a guaranteed income, deposited electronically every month into a bank account."

"Ultimately, we will have to have some sort of Universal Basic Income. I don't think we're going to have a choice."

"I propose a new approach that will make it more attractive to go to work than to go on welfare, and will establish a nationwide minimum payment to dependent families with children. I propose that the Federal government pay a basic income to those American families who cannot care for themselves in whichever State they live. ... I propose that we make available an addition to the incomes of the "working poor," to encourage them to go on working, and to eliminate the possibility of making more from welfare than from wages. We could adopt a "guaranteed minimum income for everyone", which would appear to wipe out poverty overnight. It would also wipe out the basic economic motivation for work, and place an enormous strain on the industrious to pay for the leisure of the lazy. Or, we could adopt a totally new approach to welfare, designed to assist those left far behind the national norm, and provide all with the motivation to work and a fair share of the opportunity to train."

"Artificial intelligence is here and it is accelerating, and you're going to have driverless cars, and you're going to have more and more automated services, and that's going to make the job of giving everybody work that is meaningful tougher, and we're going to have to be more imaginative, and the pact of change is going to require us to do more fundamental reimagining of our social and political arrangements, to protect the economic security and the dignity that comes with a job. It's not just money that a job provides; it provides dignity and structure and a sense of place and a sense of purpose. And so we're going to have to consider new ways of thinking about these problems, like a universal income, review of our workweek, how we retrain our young people, how we make everybody an entrepreneur at some level. But we're going to have to worry about economics if we want to get democracy back on track."

"Men did not make the earth... It is the value of the improvements only, and not the earth itself, that is individual property. ... Every proprietor owes to the community a ground rent for the land which he holds."

"I care not how affluent some may be, provided that none be miserable in consequence of it. But it is impossible to enjoy affluence with the felicity it is capable of being enjoyed, while so much misery is mingled in the scene."

"There are, in every country, some magnificent charities established by individuals. It is, however, but little that any individual can do, when the whole extent of the misery to be relieved is considered. He may satisfy his conscience, but not his heart. He may give all that he has, and that all will relieve but little. It is only by organizing civilization upon such principles as to act like a system of pulleys, that the whole weight of misery can be removed."

"Separate an individual from society, and give him an island or a continent to possess, and he cannot acquire personal property. He cannot be rich. So inseparably are the means connected with the end, in all cases, that where the former do not exist the latter cannot be obtained. All accumulation, therefore, of personal property, beyond what a man's own hands produce, is derived to him by living in society; and he owes on every principle of justice, of gratitude, and of civilization, a part of that accumulation back again to society from whence the whole came."

"Despotic government supports itself by abject civilization, in which debasement of the human mind, and wretchedness in the mass of the people, are the chief criterions. Such governments consider man merely as an animal; that the exercise of intellectual faculty is not his privilege; that he has nothing to do with the laws but to obey them; and they politically depend more upon breaking the spirit of the people by poverty, than they fear enraging it by desperation."

"An army of principles will penetrate where an army of soldiers cannot; it will succeed where diplomatic management would fall: it is neither the Rhine, the Channel, nor the ocean that can arrest its progress: it will march on the horizon of the world, and it will conquer."

"There shall be paid to every person, when arrived at the age of twenty-one years, the sum. ... as a compensation in part, for the loss of his or her natural inheritance, by the introduction of the system of landed property."

"It is proposed that the payments ... be made to every person, rich or poor ... because it is in lieu of the natural inheritance, which, as a right, belongs to every man, over and above property he may have created, or inherited from those who did."

"Is this not utopian? Of course it is, in the sense in which ... the social security system was utopian before Bismarck put together its first building blocks."

"People should receive an income without conditions attached... It's a fragment of the massive inheritance we owe to nature, to previous generations, to technological progress, to the know-how, and all these gifts which we receive from nature, and the past."

"The coming age of the machine is part of a new time, and offers unprecedented possibilities to re-design the way we live. Technological innovation will, we are told, destroy more jobs than it creates. This will liberate human beings from lives of drudgery, allowing time to explore life, be creative and collectively redefine what civilization can be. But, as Yanis Varoufakis, Professor of Economic Theory at the University of Athens, makes clear, in order for everyone to benefit from these opportunities, “every citizen must be granted property rights over part of the wealth that the machines produce”. This requires a new approach to how we think about the economy and the way it operates."

"The present model – while it can boast of successes – is ill-equipped to respond to the challenges and opportunities of the time, and must go. Materialistic values are built into the system: selfishness, desire and excess promoted, and (speaking generally throughout) while philanthropy is part of some corporate strategies, presented with the choice of saving lives but losing money, administrators side with the money. Fundamental change has been needed for some time. The advance of automation adds one more imperative to the process. A new, sustainable, humane economic model is required, worthy of the 21st Century and beyond. The revolution in work requires an evolution in living: a new approach, in which the acknowledgment that humanity is One is primary. We are brothers and sisters of One humanity; the systems that govern our lives should be based on and encourage the realization ofthis fact. Sharing as a principle that animates human affairs naturally follows such an understanding and when pragmatically applied will allow everyone tolive dignified lives free from fear of poverty. Everyone is entitled to the means required to meet their needs, irrespective of whether they have a job and income or are unable to secure either…."

"A minimal guarantee with regards to income seems to me as almost inevitable."

"Since the advances in technology are going to mean fewer and fewer jobs in the market economy, the only effective way to ensure those permanently displaced by machinery share the benefits of increased productivity is to provide some kind of government-guaranteed income. ... With guaranteed income independent of their jobs, workers would be more free to set their own schedules and adapt to changing conditions. That adaptability would in turn allow greater flexibility for employers, plus many benefits for society as a whole."

"True individual freedom cannot exist without economic security and independence. "Necessitous men are not free men." ... we must be prepared to move forward, in the implementation of these rights, to new goals of human happiness and well-being."

"No man can be a good citizen unless he has a wage more than sufficient to cover the bare cost of living, and hours of labor short enough so that after his day's work is done he will have time and energy to bear his share in the management of the community, to help in carrying the general load."

"A certain small income, sufficient for necessaries, should be secured to all, whether they work or not."

"This sort of thing, is the result of regarding the virtue of hard work as an end in itself, rather than as a means to a state of affairs in which it is no longer needed."

"Whatever merit there may be in the production of goods must be entirely derivative from the advantage to be obtained by consuming them."

"So long as you have a Congress dominated by big money, I can guarantee you that the discussion about universal basic income is going to go nowhere in a hurry."

"If we can develop a strong grassroots movement which says that every man, woman and child in this country is entitled to a minimum standard of living—is entitled to health care, is entitled to education, is entitled to housing—then we can succeed. We are living in the richest country in the history of the world, yet we have the highest rate of childhood poverty of almost any major country and millions of people are struggling to put food on the table. It is my absolute conviction that everyone in this country deserves a minimum standard of living and we've got to go forward in the fight to make that happen."

"There must be a guarantee that people receive what they need in order to live a dignified life."

"I do [support a UBI], but that is not where we are. I think that is a very correct idea... that’s kind of a step too far right now for the United States."

"I think the fundamental issue that has to be dealt with is that technology is not a bad thing in itself. But technology cannot simply be used by the owners of the technology, it’s got to be used to benefit all of our people. So if we replace a dangerous job with a machine, that’s a good thing. That doesn’t mean you simply displace the worker and throw him or her out on the street, and that raises the question of basic income for everybody and so forth. It is an issue that has not gotten the attention it deserves, but it’s hovering in front of us and we have to deal with it."

"All the politicians want to talk about jobs. They want to say we need jobs. People don't want a "job". They want the stuff that they get because they have a job. If they can have the stuff and skip the job, most people would do that. That's why people look forward to retirement, because they don't have to work anymore. So we don't want to create jobs, we really want to eliminate jobs and create leisure."

"If one machine can cut necessary human labor by half, why make half of the workforce redundant, rather than employing the same number for half the time? This would be possible if the gains from automation were not mostly seized by the rich and powerful, but were distributed fairly instead."

"We advocate a Universal Basic Income, received by all citizens on an unconditional basis: that is, detached from the labor market. This offers a choice between work and leisure. To offer such a choice is both a fruit of an affluent society and a solution to the problem of technological unemployment."

"As a technologist, I see the trends, and I see that automation inevitably is going to mean fewer and fewer jobs. And if we do not find a way to provide a basic income for people who have no work, or no meaningful work, we’re going to have social unrest that could get people killed. When we have increasing production—year after year after year—some of that needs to be reinvested in society. It doesn’t need to be consistently concentrated in these venture-capital funds and things like that. I’m not a communist, a socialist or a radical. But these issues have to be addressed."

"There is no evidence whatsoever that a basic income would reduce work and labour. The evidence is strong that it would do the reverse. What we have found in the pilots is that people with basic security work more and work more productively."

"Imagine if the government provided a basic minimum income, like Richard Nixon once proposed. ... Suddenly having to quit your job would no longer be such a huge leap — there’d be a real social safety net to catch you. ... If governments really want to promote startups and the economic innovation they bring, ... they need to start rebuilding the social safety net, so that their citizens know that if they go out on a limb and try something risky, someone will be there to catch them if things don’t work out."

"The principle of an economic floor under each individual must be established. It would apply equally to every member of society and carry with it no connotation of personal inadequacy or implication that an undeserving income was being received from an overgenerous government."

"We will need to adopt the concept of an absolute constitutional right to an income."

"For perhaps the first time in history, we have the resources, the know-how and the technology to make starvation and dependency relics of the past. But do we have the will?"

"All these things God created, He put them in ... the world, without surrounding them with walls and gates, so that they would be common to all His children."

"Now what happens then when you introduce technology into production? You produce enormous quantities of goods by technological methods, but at the same time you put people out of work. You can say, "Oh but it always creates more jobs. There will always be more jobs." Yes, but lots of them will be futile jobs. They will be jobs making every kind of frippery and unnecessary contraption, and one will also at the same time have to beguile the public into feeling that they need and want these completely unnecessary things that aren't even beautiful. And therefore an enormous amount of nonsense employment and busy work, bureaucratic and otherwise, has to be created in order to keep people working, because we believe, as good Protestants, that the devil finds work for idle hands to do."

"The basic principle of the whole thing has been completely overlooked, that the purpose of the machine is to make drudgery unnecessary. And if we don't allow it to achieve its purpose, we live in a constant state of self-frustration. So then, if a given manufacturer automates his plant and dismisses his labor force, and they have to operate on a very much diminished income (say, some sort of dole), the manufacturer suddenly finds that the public does not have the wherewithal to buy his products. And therefore he has invested in this expensive automotive machinery to no purpose. And therefore obviously the public has to be provided with the means of purchasing what the machines produce. People say, "That's not fair. Where's the money going to come from? Who's gonna pay for it?" The answer is the machine. The machine pays for it, because the machine works for the manufacturer and for the community."

"Theobald points out that every individual should be assured of a minimum income. Now, you see, that absolutely horrifies most people. "Say, all these wastrels, these people who are out of a job because they're really lazy, see... ah, giving them money?" Yeah, because otherwise the machines can't work. They come to a blockage. This was the situation of the Great Depression, when here we were still, in a material sense, a very rich country, with plenty of fields and farms and mines and factories... everything going. But suddenly, because of a psychological hang-up, because of a mysterious mumbo-jumbo about the economy, about the banking, we were all miserable and poor—starving in the midst of plenty. Just because of a psychological hang-up. And that hang-up is that money is real, and that people ought to suffer in order to get it. But the whole point of the machine is to relieve you of that suffering. It is ingenuity. You see, we are psychologically back in the 17th century, and technically in the 20th. And here comes the problem. So what we have to find out how to do is to change the psychological attitude to money and to wealth, and furthermore to pleasure, and furthermore to the nature of work."

"I don’t think there is, or ever again can be, a cure for unemployment. Unemployment is not a disease, but the natural, healthy functioning of an advanced technological society."

"Universal Basic Income is not socialism. It's capitalism where income doesn't start at zero. Markets and businesses function much better when people have money to spend. If we can all participate in the market, then markets become much better for all of us. What's bad for markets is when consumers don't have money to spend. So this is very pro-growth, pro-market, and pro-consumer. It's the next form of capitalism. It's the trickel up economy."

"If we expand the notion of work, which is something that a universal basic income would help us do, it would begin to compensate parents and caregivers; it would begin to recognize different forms of work."

"[A universal basic income] would be one of the greatest catalysts to entrepreneurship and creativity we have ever seen, and I've worked with hundreds of entrepreneurs over the years. We have to put more Americans in position to do work that they value intrinsically, instead of as a necessary means to survival."

"If you care about children, then [UBI] is the best way to make household and families stronger; if you care about women and economic empowerment, this is a way to make it so that women can walk away from abusive or exploitative employers; if you care about communities of color, they would benefit much more proportionally from a thousand dollars a month than other communities, because they have lower access to various jobs and opportunities. This is the way that we can reform society in a way that actually serves all of our goals, our collective goals. And at least one study showed that if you would alleviate child poverty, you would increase GDP by 700 billion dollars, because of better health outcomes, educational outcomes, higher worker productivity, better mental health... We have to start investing in our people, intrinsically."

"We have to say "we are the citizens and owners and stakeholders of this society, we can vote ourselves a dividend, and it's up to us to build an economy that serves us, because right now fundamentally, this economy is not designed to serve human beings. It is designed to serve capital efficiency. And for a long time, that also served human beings, but increasingly it's going to be that having lots of humans working for a company is irrelevant, or even negative, for corporate success. And we can see this by the fact that 94% of the new jobs created since 2005 to 2015, were gig economy, temp and contractor jobs, because the employer said "you know what? I'd rather not have a full-time employee, I'd rather not pay health care benefits", and that's why so many Americans right now are in that position. So we have to start recognizing that the economy is changing for good, and that it's up to us, the citizens of this country, to rewrite the rules the economy to serve us. We have to make the market serve us, and not have us all be slaves the market, because the market is not going to care one whit about us increasingly over time."

"The United States should provide an annual income of $12,000 for each American aged 18–64, with the amount indexed to increase with inflation. It would require a constitutional supermajority to modify or amend. ... The poverty line is currently $11,770. We would essentially be bringing all Americans to the poverty line and alleviate gross poverty."

"Too many people ... haven't had the chance to pursue their dreams because they didn't have a cushion to fall back on if they failed... We should explore ideas like universal basic income to make sure that everyone has a cushion to try new ideas."

"RANK, n. Relative elevation in the scale of human worth."

"Virtue will have greater claims To love, than rank with vice combin'd."

"It is not my place in society that makes me well off, but my judgments, and these I can carry with me … These alone are my own and cannot be taken away."

"Ich weiß wohl, daß wir nicht gleich sind noch sein können; aber ich halte dafür, daß der, der nötig zu haben glaubt, vom sogenannten Pöbel sich zu entfernen, um den Respekt zu erhalten, ebenso tadelhaft ist als ein Feiger, der sich vor seinem Feinde verbirgt, weil er zu unterliegen fürchtet."

"The man whose task and practice is to investigate souls will use precisely this art in a number of different forms in order to establish the ultimate value of a soul, the unalterable innate order of rank to which it belongs: he will put it to the test for its instinct of reverence."

"Compared with genuine personal advantages, such as a great mind or a great heart, all the privileges of rank, birth, even royal birth, wealth, and so on, are as kings on the stage to kings in real life."

"What a man is by himself, what accompanies him into solitude, and what no one can give to him or take from him is obviously more essential to him than everything he possesses, or even what he may be in the eyes of others."

"While Nature sets very wide differences between man and man in respect both of morality and of intellect, society disregards and effaces them; or, rather, it sets up artificial differences in their stead,—gradations of rank and position, which are very often diametrically opposed to those which Nature establishes. The result of this arrangement is to elevate those whom Nature has placed low, and to depress the few who stand high. These latter, then, usually withdraw from society, where, as soon as it is at all numerous, vulgarity reigns supreme."

"The masses demand a fighting President, and that means you’ve got to offend somebody, because the way I see it, a strong offense is the best attack."

"If we understand the mechanism and motives of the group mind, is it not possible to control and regiment the masses according to our will without their knowing about it? The recent practice of propaganda has proved that it is possible, at least up to a certain point and within certain limits."

"the exploited masses awaken."

"Masses are rude, lame, unmade, pernicious in their demands and influence, and need not to be flattered, but to be schooled. I wish not to concede anything to them, but to tame, drill, divide, and break them up, and draw individuals out of them."

"Our modes of Education aim ... to do for masses what cannot be done for masses, what must be done reverently, one by one."

"The majority cares little for ideals or integrity. What it craves is display. [...] The more hideous the mental contortions, the greater the delight and bravos of the mass."

"The masses are made to believe that they are not being led, but that they are acting spontaneously and governing themselves, and the fact that they believe this is a sign from which the extent of their stupidity may be inferred."

"When an individual endeavors to lift himself above his fellows, he is dragged down by the mass, either by means of ridicule or of calumny. No one shall be more virtuous or more intellectually gifted than others. Whoever, by the irresistible force of genius, rises above the common herd is certain to be ostracized by society, which will pursue him with such merciless derision and detraction that at last he will be compelled to retreat into the solitude of his thoughts."

"For what sense or understanding have they? They follow minstrels and take the multitude for a teacher, not knowing that many are bad and few good. For the best men choose one thing above all—immortal glory among mortals; but the masses stuff themselves like cattle."

"Individuals of the contemporary generation are fearful of existence … only in great masses do they dare to live, and they cluster together en masse in order to feel that they amount to something."

"The masses have never thirsted after truth. Whoever can supply them with illusions is easily their master; whoever attempts to destroy their illusions is always their victim."

"In politics it is almost a triviality to say that public opinion now rules the world. The only power deserving the name is that of masses, and of governments while they make themselves the organ of the tendencies and instincts of masses. ... The mass do not now take their opinions from dignitaries in Church or State, from ostensible leaders, or from books. Their thinking is done for them by men much like themselves, addressing them or speaking in their name, on the spur of the moment, through the newspapers."

"This is age of the masses, who prostrate themselves before everything built on a massive scale."

"The mass is all that which sets no value on itself—good or ill—based on specific grounds, but which feels itself “just like everybody,” and nevertheless is not concerned about it; is, in fact, quite happy to feel itself as one with everybody else."

"The most radical division that it is possible to make of humanity is that which splits it into two classes of creatures: those who make great demands on themselves, piling up difficulties and duties; and those who demand nothing special of themselves, but for whom to live is to be every moment what they already are, without imposing on themselves any effort towards perfection, mere buoys that float on the waves."

"A characteristic of our times is the predominance, even in groups traditionally selective, of the mass and the vulgar. Thus, in the intellectual life, which of its essence requires and presupposes qualification, one can note the progressive triumph of the pseudo-intellectual, unqualified, unqualifiable, and, by their very mental texture, disqualified. Similarly, in the surviving groups of the “nobility,” male and female. On the other hand, it is not rare to find today amongst working men, who before might be taken as the best example of what we are calling “mass,” nobly disciplined minds."

"The mass crushes beneath it everything that is different, everything that is excellent, individual, qualified and select. Anybody who is not like everybody, who does not think like everybody, runs the risk of being eliminated."

"That man is intellectually of the mass who, in the face of any problem, is satisfied with thinking the first thing he finds in his head. On the contrary, the excellent man is he who condemns what he finds in his mind without previous effort, and only accepts as worthy of him what is still far above him and what requires a further effort in order to be reached."

"The Party taught that the proles were natural inferiors who must be kept in subjection, like animals, by the application of a few simple rules....It was not necessary to know much. So long as they continued to work and breed, their other activities were without importance. Left to themselves, like cattle turned loose upon the plains of Argentina, they had reverted to a style of life that appeared to be natural to them, a sort of ancestral pattern. They were born, they grew up in the gutters, they went to work at twelve, they passed through a brief blossoming-period of beauty and sexual desire, they married at twenty, they were middle-aged at thirty, they died, for the most part, at sixty. Heavy physical work, the care of home and children, petty quarrels with neighbours, films, football, beer, and above all, gambling, filled up the horizon of their minds. To keep them in control was not difficult... It was not desirable that the proles should have strong political feelings. All that was required of them was a primitive patriotism which could be appealed to whenever it was necessary to make them accept longer working-hours or shorter rations... Even when they became discontented, as they sometimes did, their discontent led nowhere, because being without general ideas, they could only focus it on petty specific grievances. The larger evils invariably escaped their notice... As the Party slogan put it: ‘Proles and animals are free.’"

"There are a precious few whose studies are sound and honest and whose goal is truth and virtue. This is the knowledge of things and the improvement of moral conduct. … As for the others, of whom there is an enormous mass, some seek glory, an insipid, yet gleaming prize. But the majority aims only at the gleam of money, which is not only a rather poor reward, but dirty, and neither equal to the trouble involved, nor worthy of efforts of the mind."

"To disrespect the masses is moral; to honor them, lawful."

"The life of the masses is passed in dullness since all their thoughts and desires are directed entirely to the petty interests of personal welfare and thus to wretchedness and misery in all its forms. For this reason, intolerable boredom befalls them as soon as they are no longer occupied with those aims and they are now thrown back on themselves."

"A person is smart. People are dumb, panicky, dangerous animals and you know it."

"When the ranks of society are unequal, and men unlike one another in condition, there are some individuals wielding the power of superior intelligence, learning, and enlightenment, while the multitude are sunk in ignorance and prejudice. Men living at these aristocratic periods are therefore naturally induced to shape their opinions by the standard of a superior person, or a superior class of persons, while they are averse to recognizing the infallibility of the mass of the people.The contrary takes place in ages of equality. The nearer the people are drawn to the common level of an equal and similar condition, the less prone does each man become to place implicit faith in a certain man or a certain class of men. But his readiness to believe the multitude increases, and opinion is more than ever mistress of the world. Not only is common opinion the only guide which private judgment retains among a democratic people, but among such a people it possesses a power infinitely beyond what it has elsewhere. At periods of equality men have no faith in one another, by reason of their common resemblance; but this very resemblance gives them almost unbounded confidence in the judgment of the public; for it would seem probable that, as they are all endowed with equal means of judging, the greater truth should go with the greater number."

"It is only mass struggle that advances us and only when the masses advance do we advance."

"Only the masses make history!"

"Just political power comes only from the organized masses."

"Unfortunately the European concept "massman" came to America not from its great originators, Burckhardt and Nietzsche, but via its popularizer, the brilliantly learned but oversimplifying Ortega y Gasset. "Massman" is a valid enough term for the American Overadjusted Man but only on the condition that the middleclass nature of the American masses is first recognized and that "massman" is not made synonymous with workingman. Wealthy would-be conservatives, above all the prissy suburban "despisers of the mob," flatter themselves handsomely by assuming that "mass" means only manual worker and that they themselves are not massmen but rugged individualists. Hence the snobbish illusion that individualism is best protected from the mass by an anti-worker, narrowly commercialist politics and economics."

"If this were true, the population of the world would be at a stand-still. In truth, the rate of birth is slightly in excess of death. I would suggest that the next edition of your poem should read: “Every moment dies a man, every moment 1 1/16 is born.” Strictly speaking, the actual figure is so long I cannot get it into a line, but I believe the figure 1 1/16 will be sufficiently accurate for poetry."

"Population, when unchecked, increases in a geometrical ratio, Subsistence, increases only in an arithmetical ratio."

"I present, for what it is worth, and may prove to be worth, the following bill of axioms or aphorisms on public administration, as fitting this important occasion."

"Liberty and good government do not exclude each other; and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end. It is not for the sake of a good public administration that it is required, but for security in the pursuit of the highest objects of civil society, and of private life."

"Public administration is a process or a theory, not merely an accumulation of detailed facts. It is Verwaltungslehre. The object of administrative study should be to discover, first, what government can properly and successfully do, and secondly, how it can do these proper things with the utmost possible efficiency and at the least possible cost both of money and of energy."

"The study of public administration must include its ecology. "Ecology," states the Webster Dictionary, "is the mutual relations, collectively, between organisms and their environment." J. W. Bews points out that "the word itself is derived from the Greek oikos a house or home, the same root word as occurs in economy and economics. Economics is a subject with which ecology has much in common, but ecology is much wider. It deals with all the inter-relationships of living organisms and their environment." Some social scientists have been returning to the use of the term, chiefly employed by the biologist and botanist, especially under the stimulus of studies of anthropologists, sociologists, and pioneers who defy easy classification, such as the late Sir in Britain."

"Public administration is that part of the science of administration which has to do with government, and thus concerns itself primarily with the executive branch, where the work of government is done, though there are obviously administrative problems also in connection with the legislative and the judicial branches. Public administration is thus a division of political science, and one of the social sciences."

"Much of the pioneering work in organization theory was written about public organizations, or with public organizations in mind. When Weber wrote about bureaucracy, he was thinking of the Prussian civil service. Philip Selznick began his scholarly career writing about the New Deal in TVA and the Grass Roots (1953). Herbert Simon’s first published article (1937) was on municipal government performance measurement, and Simon also coauthored early in his career a book called Public Administration (1950) and a number of papers (e.g., Simon, 1953) published in Public Administration Review. Michel Crozier’s classic, The Bureaucratic Phenomenon (1954), was about two government organizations in France."

"Weber's wide-ranging contributions gave critical impetus to the birth of new academic disciplines such as sociology and public administration as well as to the significant reorientation in law, economics, political science, and religious studies."

"From the earliest days of his emergence, the Rationalist has taken an ominous interest in education. He has a respect for 'brains', a great belief in training them, and is determined that cleverness shall be encouraged and shall receive its reward of power. But what is this education in which the Rationalist believes? It is certainly not an initiation into the moral and intellectual habits and achievements of his society, an entry into the partnership between present and past, a sharing of concrete knowledge; for the Rationalist, all this would be an education in nescience, both valueless and mischievous. It is a training in technique, a training, that is, in the half of knowledge which can be learnt from books when they are used as cribs. And the Rationalist's affected interest in education escapes the suspicion of being a mere subterfuge for imposing himself more firmly on society, only because it is clear that he is as deluded as his pupils. He sincerely believes that a training in technical knowledge is the only education worth while, because he is moved by the faith that there is no knowledge, in the proper sense, except technical knowledge. He believes that a training in 'public administration' is the surest defence against the flattery of a demagogue and the lies of a dictator."

"Machiavelli was aware of the limitations of technical knowledge; it was not Machiavelli himself, but his followers, who believed in the sovereignty of technique, who believed that government was nothing more than 'public administration' and could be learned from a book."

"By public administration is meant, in common usage, the activities of the executive branches of national, state, and local governments; independent boards and commissions set up by the congress and state legislatures; government corporations, and certain agencies of a specialized character. Specifically excluded are judicial and legislative agencies within the government and nongovernmental administration."

"Decision theory can be pursued not only for the purposes of building foundations for political economy, or of understanding and explaining phenomena that are in themselves intrinsically interesting, but also for the purpose of offering direct advice to business and governmental decision makers. For reasons not clear to me, this territory was very sparsely settled prior to World War II. Such inhabitants as it had were mainly industrial engineers, students of public administration, and specialists in business functions, none of whom especially identified themselves with the economic sciences..."

"Defined in broadest terms, public administration consists of all those operations having for their purpose the fulfillment or enforcement of public policy. This definition covers a multitude of particular operations in many fields — the delivery of a letter, the sale of public land, the negotiation of a treaty, the award of compensation to an injured workman, the quarantine of a sick child, the removal of litter from a park, manufacturing plutonium, and licensing the use of atomic energy. It includes military as well as civil affairs, much of the work of courts, and all the special fields of government activity— police, education, health, construction of public works, conservation, social security, and many others."

"Οἵη περ φύλλων γενεὴ τοίη δὲ καὶ ἀνδρῶν. φύλλα τὰ μέν τ' ἄνεμος χαμάδις χέει, ἄλλα δέ θ' ὕλη τηλεθόωσα φύει, ἔαρος δ' ἐπιγίγνεται ὥρη· ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει ἣ δ' ἀπολήγει."

"It is fortunate that each generation does not comprehend its own ignorance. We are thus enabled to call our ancestors barbarous."

"The Don Quixote of one generation may live to hear himself called the savior of society by the next."

"There is a mysterious cycle in human events. To some generations much is given. Of other generations much is expected. This generation of Americans has a rendezvous with destiny."

"Belonging to a generation is one of the lowest forms of solidarity."

"Our ideals, laws and customs should be based on the proposition that each generation, in turn, becomes the custodian rather than the absolute owner of our resources and each generation has the obligation to pass this inheritance on to the future."

"A generation which ignores history has no past — and no future."

"In 20th-century England, an individual announcing that he was the son of God and would return after death in glory would probably attract psychiatric attention; but earlier generations might have regarded such claims as unsurprising."

"The roles that we construct are constructed because we feel that they will help us to survive and also, of course, because they fulfill something in our personalities; and one does not, therefore, cease playing a role simply because one has begun to understand it. All roles are dangerous. The world tends to trap you in the role you play and it is always extremely hard to maintain a watchful, mocking distance between oneself as one appears to be and oneself as one actually is."

"Fundamental ideas play the most essential role in forming a physical theory."

"A liberal ... is suspicious of assigning to government any functions that can be performed through the market, both because this substitutes coercion for voluntary co-operation in the area in question and because, by giving government an increased role, it threatens freedom in other areas."

"The proper role of government is exactly what John Stuart Mill said in the middle of the 19th century in On Liberty. The proper role of government is to prevent other people from harming an individual."

"If you look at the drug war from a purely economic point of view, the role of the government is to protect the . That's literally true."

"One reason why money is a mystery to so many is the role of myth or fiction or convention."

"The creative role of an intellectual requires detachment from any particular idea or interest. Since the beginning of modernity, the authority of the intellectual has rested on the claim to be acting and speaking on behalf of society as a whole."

"Since men of words usually play a crucial role in the rise of s, it is obvious that the presence of an educated and articulate minority is probably indispensable for the continued vigor of a social body."

"Associated with each office is a set of activities, which are defined as potential behaviors. These activities constitute the role to be performed, at least approximately, by any person who occupies that office."

"The prescriptions and proscriptions held by members of a role set are designated as role expectations. ... The role expectations held for a certain person by some member of his or her role set will reflect that member's conception of the person's office and his or her abilities. The content of these expectations may include preferences with respect to specific acts and personal characteristics or styles; they may deal with what the person should do, what kind of person he should be, what he should think, or believe, and how he should relate to others."

"Each sent pressure can be regarded as arousing in the focal person a psychological force of some magnitude and direction. Such forces will be called role forces. This is not to say that these motivational role forces are identical in magnitude and direction with the role pressures which evoked them. Especially when role pressures are seen as illegitimate or coercive, they may arouse strong resistance forces which lead to outcomes different from or even opposite to the expected behavior. Pressures to increase production rates sometimes result in slowdowns. Moreover, every person is subject to a variety of psychological forces in addition to those stimulated by pressures from his role set in the work situation. Role pressures are thus only a partial determinant of behavior on the job. In addition, to the motivational forces aroused by role pressures, there are important internal sources of motivation for role performance. One of these stems from the intrinsic satisfaction derived from the content of the role."

"Innovative roles represent ."

"The [role of the] intellectual ... cannot be played without a sense of being someone whose place it is publicly to raise embarrassing questions, to confront orthodoxy and dogma (rather than to produce them), to be someone who cannot easily be co-opted by governments or corporations, and whose ' is to represent all those people and issues that are routinely forgotten or swept under the rug."

"Prices play a crucial role in determining how much of each resource gets used where and how the resulting products get transferred to millions of people. Yet this role is seldom understood by the public and it is often disregarded entirely by politicians."

"Nothing makes us understand the many roles of electricity in our lives like a power failure. Similarly, nothing shows more vividly the role and importance of price s in a than the absence of such price fluctuations when the market is controlled."

"Your role in life is unknown."

"Come and hold my hand I wanna contact the living Not sure I understand This role I've been given"

"Education will enable young people quickly to familiarize themselves with the whole system of production and to pass from one branch of production to another in response to the needs of society or their own inclinations. It will, therefore, free them from the one-sided character which the present-day division of labor impresses upon every individual. Communist society will, in this way, make it possible for its members to put their comprehensively developed faculties to full use. But, when this happens, classes will necessarily disappear. It follows that society organized on a communist basis is incompatible with the existence of classes on the one hand, and that the very building of such a society provides the means of abolishing class differences on the other."

"What will be the influence of communist society on the family? It will transform the relations between the sexes into a purely private matter which concerns only the persons involved and into which society has no occasion to intervene. It can do this since it does away with private property and educates children on a basis, and in this way removes the two bases of traditional marriage – the dependence rooted in private property, of the women on the man, and of the children on the parents."

"Community of women is a condition which belongs entirely to bourgeois society and which today finds its complete expression in prostitution. But prostitution is based on private property and falls with it. Thus, communist society, instead of introducing community of women, in fact abolishes it."

""Communist society"; in the sense of a society organized exclusively on that single principle—could never exist. But all social systems, even economic systems like capitalism, have always been built on top of a bedrock of actually-existing communism. ... In fact, communism is the foundation of all human sociability. It is what makes society possible."

"For as soon as the distribution of labour comes into being, each man has a particular exclusive sphere of activity, which is forced upon him and from which he cannot escape. He is a hunter, a fisherman, a shepherd, or a critical critic and must remain so if he does not wish to lose his means of livelihood; while in communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, to fish in the afternoon, rear cattle in the evening, criticize after dinner, just as I have in mind, without ever becoming hunter, fisherman, shepherd or critic."

"The ’s verdict in the case of Indian Social Action Forum or challenging the Foreign Contribution Regulation Act, 2011 on March 6, was one of the most decisive affirmations of civil society's role as a political actor in India. The judgement reaffirmed the legitimate and critical role civil society has to play to ensure that democracy in India thrives, including through political action. With far-reaching consequences, the judgement upholds the right of civil society to undertake political work and action. At the heart of this is the distinction between political action for political power on the one hand; and political action for furthering rights, development, human dignity, constitutional values, and democracy, on the other. The court has clearly pronounced that political work as defined for democracy and rights is legitimate."

"There will always be a large segment of civil society doing charitable work. They are much needed in a country like India which continues to see endemic and extreme poverty, diseases, and large populations without basic human needs. However, another large part of civil society is, by definition, engaged in political processes for building just, peaceful, humane, and sustainable futures. In great measure, their primary engagement is with the question of uneven and unjust distribution of power, and its consequences on individuals and societies. These might be seen as different paths, but the central theme of democratising "power" remains fundamental to the varied, diverse concepts of civil society."

"Despite such strong ideological rationale for civil society's political work, we have moved to a space where our aspirations and rhetoric are political, but praxis and practice are apolitical. [...] By definition, civil society has to work within a framework of non-violence, but it does not mean that we cannot offer radical responses to injustice and indignity. Our inability to deal with chaos and engage real power has made us a marginal actor in the central discussions of the public domain shaping our polity, society, and economy. The process of this disengagement with politics is paving the road towards civil society's ."

"At this moment, when the foundational values that defined the 20th century are under stress and the social contract is undergoing unprecedented revisions, as ideas and ideals of citizenship, nations, democracy, justice, and freedom are being redefined; civil society cannot sit on the side lines and remain neutral. It needs to reengage with communities and politics to play a central role in defending, deepening, and promoting the progressive ideals of liberty, equality, fraternity, justice, and democracy."

"Liberty and good government do not exclude each other; and there are excellent reasons why they should go together. Liberty is not a means to a higher political end. It is itself the highest political end. It is not for the sake of a good public administration that it is required, but for security in the pursuit of the highest objects of civil society, and of private life."

"Pluralist societies are not accidents of history. They are a product of enlightened education and continuous investment by governments and all of civil society in recognizing and celebrating the diversity of the world’s peoples."

"I believe leadership everywhere must continuously work to ensure that pluralism, and all its benefits, become top global priorities. In this effort, civil society has a vital role. By its very nature, civil society is pluralist because it seeks to speak for the multiple interests not represented by the state. I refer, for example, to organisations which ensure best practices such as legal societies and associations of accountants, doctors and engineers. The meritocracy they represent is the very foundation of pluralism. And meritocracy is one of the principles of democracy itself."

"Civil society organisations make a major contribution to human development, particularly when democracies are failing, or have failed; for it is then that the institutions of civil society can, and often do, carry an added burden to help sustain improvements in quality of life. I believe strongly that a critical part of any development strategy should include support for civil society. I know that Norway supports this approach and works actively with its own civil society organizations to build capacity in the developing world."

"We hold it for a fundamental and undeniable truth, “that Religion or the duty which we owe to our Creator and the Manner of discharging it, can be directed only by reason and conviction, not by force or violence.” The Religion then of every man must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate. This right is in its nature an unalienable right. It is unalienable; because the opinions of men, depending only on the evidence contemplated by their own minds, cannot follow the dictates of other men: It is unalienable also; because what is here a right towards men, is a duty towards the Creator. It is the duty of every man to render to the Creator such homage, and such only, as he believes to be acceptable to him. This duty is precedent both in order of time and degree of obligation, to the claims of Civil Society. Before any man can be considered as a member of Civil Society, he must be considered as a subject of the Governor of the Universe: And if a member of Civil Society, who enters into any subordinate Association, must always do it with a reservation of his duty to the general authority; much more must every man who becomes a member of any particular Civil Society, do it with a saving of his allegiance to the Universal Sovereign. We maintain therefore that in matters of Religion, no man’s right is abridged by the institution of Civil Society, and that Religion is wholly exempt from its cognizance. True it is, that no other rule exists, by which any question which may divide a Society, can be ultimately determined, but the will of the majority; but it is also true, that the majority may trespass on the rights of the minority."

"The first man who, having enclosed a piece of land, thought of saying ‘This is mine’ and found people simple enough to believe him, was the true founder of civil society. How many crimes, wars, murders; how much misery and horror the human race would have been spared if someone had pulled up the stakes and filled in the ditch and cried out to his fellow men: ‘Beware of listening to this impostor. You are lost if you forget that the fruits of the earth belong to everyone and the earth itself belongs to no one!”"

"There's no I in team."

"Creating a better world requires teamwork, partnerships, and collaboration, as we need an entire army of companies to work together to build a better world within the next few decades. This means corporations must embrace the benefits of cooperating with one another."

"Unity is strength... when there is teamwork and collaboration, wonderful things can be achieved."

"…the truths of Christianity are constant, unchanging, and meant for all people, times, and places. But the methods by which truth is articulated and practiced must be culturally appropriated, and therefore constantly translated …if doctrine is constant and practice is constantly changing, the result is living orthodoxy."

"To be entirely against taking anything from another culture would be to condemn everything to memoir — and of all the genres of literature, I think memoir deserves the reputation for being the least true. It’s awkward to recognize that “Madame Bovary” couldn’t be better written by a French housewife. Flaubert himself identified with Emma just enough. RZA (who with his friends referred to Staten Island as “Shaolin”) saw himself, just enough, in tales of underground kung fu rebellion leaders. But most of us instinctively have more faith in what someone outside the center of power has to say; what of this instinct is legitimate, and what of it is too blunt? We remember that it was a gay, bourgeois Jew who best portrayed the French aristocracy, and not the reverse. Even though we also know that Tolstoy, from his family estate, could write any character, from peasants to princes. In the case of Wu-Tang Clan, the distribution of power between the culture they came from and the culture they borrowed from is usefully unclear."

"The “exchange” in cultural exchange suggests you give something in return for having taken something. If it’s culture that’s taken, then presumably what’s given back is the art. In which case the difference between appropriation and exchange, to be (maybe absurdly) logical about it, would have to lie with an assessment of the value of the art itself. Of course we can’t really quantify the value of what is taken or the value of the art, but that would be the logic. The more you take, the more you have to give back — the better the work has to be. Maybe when we say it’s wrong to take something, we really mean, What you’ve given back is far too poor, too mediocre — it’s bad art. I’ve never heard anyone accuse the hip-hop group Wu-Tang Clan of appropriating Chinese culture. This may be because I haven’t talked to enough people. But maybe it is because the music that came from a group of hip-hop kids from Staten Island who watched a lot of kung fu movies in trips to Times Square was that good."

"The [western] intellectual property rights system and the (mis)appropriation of Indigenous knowledge without the prior knowledge and consent of Indigenous peoples evoke feelings of anger, or being cheated."

"But what is cultural appropriation and exchange? Would it have made a difference if the traveler’s kaffiyeh had been manufactured and purchased in, say, Kuwait City, instead of an Urban Outfitters store in Toronto? Determining such a distinction is also, as with so many things, dependent on intent. Appropriations are expressions of ignorance or aggression, when objects, ideas, lived experiences or points of view are not so much examined as exploited and performed. Exchanges, conversely, suggest a certain sort of generosity, an openness to discussion and an invitation to reciprocity."

"The problem is, as with most everything, there’s a certain subjectivity to the entire affair. Intent can be difficult to discern, and it’s certainly not quantifiable in any precise way. But what I do know is that underlying the idea of appropriation is the sense that something — or someone — is just there for the taking: A style of dress, a personal narrative, an entire continent. You can’t always prove appropriation. But you usually know it when you see it."

"'Dressing up as "another culture", is racist, and an act of privilege. Not only does it lead to offensive, inaccurate, and stereotypical portrayals of other people's culture ... but is also an act of appropriation in which someone who does not experience that oppression is able to "play", temporarily, an "exotic" other, without experience any of the daily discriminations faced by other cultures.'"

"One need not look far to see that Hollywood often fails to provide both representation of, and employment to, members of marginalized communities. Movements like #OscarsSoWhite, and continued pushback against cisgender actors playing trans roles, have been increasingly covered in media the past few years. Yet the Gay for Pay Problem has not had the same attention, at least in the recent past, as other ways that Hollywood is willing to tell stories from marginalized groups without hiring marginalized people."

"We assert a posture of zero-tolerance for any "white man's shaman" who rises from within our own communities to "authorize" the expropriation of our ceremonial ways by non-Indians; all such "plastic medicine men" are enemies of the Lakota, Dakota and Nakota people."

"Taking intellectual property, traditional knowledge, cultural expressions, or artifacts from someone else's culture without permission. This can include unauthorized use of another culture's dance, dress, music, language, folklore, cuisine, traditional medicine, religious symbols, etc. It is most likely to be harmful when the source community is a minority group that has been oppressed or exploited in other ways or when the object of appropriation is particularly sensitive, e.g. sacred objects."

"What happens further in the Plastic Shaman's [fictitious] story is highly irritating from a perspective of cultural hegemony. The Injun elder does not only willingly share their spirituality with the white intruder but, in fact, must come to the conclusion that this intruder is as good an Indian as they are themselves. Regarding Indian spirituality, the Plastic Shaman even out-Indians the actual ones. The messianic element, which Plastic Shamanism financially draws on, is installed in the Yoda-like elder themselves. They are the ones – while melodramatically parting from their spiritual offshoot – who urge the Plastic Shaman to share their gift with the rest of the world. Thus Plastic Shamans wipe their hands clean of any megalomaniac or missionizing undertones. Licensed by the authority of an Indian elder, they now have every right to spread their wisdom, and if they make (quite more than) a buck with it, then so be it.—The neocolonial ideology attached to this scenario leaves less room for cynicism."

"Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and traditional cultural expressions, as well as the manifestations of their sciences, technologies and cultures, including human and genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, sports and traditional games and visual and performing arts. They also have the right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions."

"προσεκύνησαν τῷ θηρίῳ λέγοντες Τίς ὅμοιος τῷ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετ’ αὐτοῦ;"

"A mob's a monster; heads enough, but no brains."

"In the crowd, herd, or gang, it is a mass-mind that operates—which is to say, a mind without subtlety, a mind without compassion, a mind, finally, uncivilized."

"Man and woman cease to be humans once they get lost into crowds."

"Pristine river of lives is swallowed by the crowd - Human getting lost into humans."

"A crowd is not the sum of the individuals who compose it. Rather it is a species of animal, without language or real consciousness, born when they gather, dying when they depart."

"The community holds the crucial responsibility to resist overreaction to difference, and to offer alternatives of understanding and complexity. We have to help each other illuminate and counter the role of overstating harm instead of using it to justify cruelty. I suggest that we have a better chance at interrupting unnecessary pain if we articulate our shared responsibility in creating alternatives. Looking for methods of collective problem-solving make these destructive, tragic leaps more difficult to accomplish. People who are being punished for doing nothing, for having normative conflict, or for resisting unjustified situations, need the help of other people. While there are many excuses for not intervening in unjust punishment, that intervention is, nonetheless, essential. Without the intervention that most people are afraid to commit to, this escalation cannot be interrupted. In other words, because we won’t change our stories to integrate other people’s known reasons and illuminate their unknown ones, we cannot resolve Conflict in a way that is productive, equitable, and fair. This is why we (individuals, couples, cliques, families, communities, nations, peoples) often pretend, believe, or claim that Conflict is, instead, Abuse and therefore deserves punishment. That the mere fact of the other person’s difference is misrepresented as an assault that then justifies our cruelty and relinquishes our responsibility to change. Consequently, resistance to that false charge of Abuse is then positioned as further justification of even more cruelty masquerading as “punishment,” through the illogic at base of refusing accountability and repair."

"While perfection is never achievable, positive change is always possible. Resolution doesn’t mean that everyone is happy, but it does mean that perhaps fewer people are being blamed for pain they have not caused, or being cast as the receptacle of other people’s anxieties, so that fewer people are dehumanized by false accusation."

"If a person cannot solve a conflict with a friend, how can they possibly contribute to larger efforts for peace? If we refuse to speak to a friend because we project our anxieties onto an email they wrote, how are we going to welcome refugees, immigrants, and the homeless into our communities? The values required for social repair are the same values required for personal repair."

"Just as a group of bad friends reinforces unilateral supremacist thinking by encouraging group punishment and shunning of the conflicted other, good friends insist that people think twice, to look to their own participation in conflict instead of calling the police. Good groups help their family, friends, and community members recognize and dissipate anxiety rather than joining them in acting out cruelly against others."

"Certainly I am not a practitioner of doing nothing. There is little more destructive than the passive bystander allowing cruelty to be freely imposed. I’m the opposite of a Buddhist, as I believe in action. But there are all kinds of actions: some are designed to acknowledge and reveal the sources of conflict and pain in order to resolve them, and some are designed to obscure those sources so that resolution/change can never occur. Which one we choose, of course, is related to how we see ourselves and others, and what we don’t see about ourselves and others. There is no evidence that time heals all wounds, or even most wounds; instead, it freezes unnecessary enmity and makes it harder to overcome. Time allows perpetrators to forget the pain they have imposed."

"I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh."

"The opposite of freedom is not determinism, but hardness of heart. Freedom presupposes openness of heart, of mind, of eye and ear."

"If among you, one of your brothers should become poor, in any of your towns within your land that the LORD your God is giving you, you shall not harden your heart or shut your hand against your poor brother."

"The Bulletin of the Atomic Scientists believes that advances in science and technology should make life on earth better, not worse. We equip the public, policy makers, and scientists with the information needed to demand, recognize, and support public policies that reduce manmade existential threats such as nuclear war, climate change, and disruptive technologies. Our award-winning journal, iconic Doomsday Clock, open-access website, and timely events promote evidence-based policy debates essential to healthy democracies and a safe and livable planet."

"They started by referencing the Doomsday Clock (Science and Security Board Bulletin of the Atomic Scientists), which has pegged humanity’s risk of annihilation at an all-time high of only 100 seconds to midnight. Chomsky feels we’re actually closer to midnight than that. For example, his opinion is influenced by information in a leaked draft of the IPCC (Intergovernmental Panel on Climate Change) upcoming report..."

"With regard to nuclear weapons, the situation is far more dangerous than the last Doomsday Clock report. New weapons systems under development are much more effectively dangerous. The Biden administration, expanding upon Trump’s confrontational approach, has Chomsky at a loss for words to describe the danger at hand. Only recently, Biden met with NATO leaders and instructed them to plan on two wars, China and Russia. According to Chomsky: “This is beyond insanity.” Not only that, the group is carrying out provocative acts when diplomacy is really needed. This is an extraordinarily dangerous situation."

"According to Chomsky, the Doomsday Clock setting at 100 seconds to midnight is based upon: (1) global warming (2) nuclear war and (3) disinformation, or the collapse of any kind of rational discourse. As such, number three makes it impossible to deal with the first two major problems. Along those lines, within the Republican Party there’s virtually a disappearance of any pretense of rational discourse. Twenty-five (25%) percent of Republicans believe the government is run by an elite satanic group of pedophiles. Seventy percent (70%) of Republicans believe that the election was stolen. Only fifteen percent (15%) of Republicans believe that global warming is a serious problem. Therein lies an insurmountable problem to solving the main issues that continually tick the clock ever closer to a disaster scenario that will likely be unprecedented in the annals of warfare and environmental degradation. As a result, Chomsky says: “We’re living in a world of total illusion and fantasy.... Unless this is dealt with soon, it’ll be impossible to deal with the two major issues within the time span that we have available, which is not very long.”"

"In January 2018, the experts at the Bulletin of the Atomic Scientists moved the hands of the Doomsday Clock to two minutes before midnight, where it had stood during the darkest days of the Cold War, from 1953 to 1960."

"The latest move of the hands was precipitated by the recklessness in Trump’s nuclear thinking and the deepening crisis over Korea. Trump wondered aloud about the point of having nuclear weapons if he couldn’t use them. His answer was to make them more usable, which he did with his new Nuclear Posture Review (NPR), the first since Obama’s 2010 NPR, which had reduced the role of nuclear weapons in the US defense posture. The 2018 NPR significantly elevated their role, permitting use in response to vaguely defined “extreme circumstances,” such as cyberattacks or attacks on the infrastructure of both the United States and its “allies and partners.” The review doubled down on Obama’s unconscionable 30-year trillion-dollar modernization of all parts of the nuclear arsenal. The actual cost looks to be closer to $1.7 trillion and climbing. To make matters worse, all eight other nuclear powers are undertaking their own modernizations, though on a far more modest scale. Russia, it should be noted, actually cut its defense spending this past year."

"How late is it now? On Thursday, the Bulletin of the Atomic Scientists will announce the time on its Doomsday Clock. Last year, the bulletin moved the hands forwards 30 seconds, to reach two minutes to midnight: the closest to catastrophe in six and a half decades. Since then, the immediate peril encapsulated in Donald Trump’s threats of “fire and fury” to North Korea has receded. But Mr Trump should take no credit for pressing pause on a crisis largely of his own making. His actions have exacerbated existing problems... As a candidate, Mr Trump is said to have asked why the US could not use nuclear weapons. So it should be no surprise he has proved reckless in office. Last week, his administration announced it would begin its pull-out from the 1987 Intermediate-range Nuclear Forces (INF) treaty next month, and Mr Trump called for billions of dollars of new spending on missile defences. Arms control experts have warned that the missile defence review, and Mr Trump’s rhetoric in particular, risk provoking an arms race, encouraging Russia and China, both of which are potential and actual destabilisers already, to increase their own capabilities."

"Atomic scientists say the world is closer to complete destruction than at any time since the Cold War. The reasons include a renewed nuclear arms race, man-made climate change and state-supported disinformation campaigns. The scientists released the 2019 Doomsday Clock statement this week. They set the clock at two minutes to midnight – the same time as in 2018. They call the current international situation a “new abnormal.”"

"The scientists argued that threats to humanity – nuclear and climate change – worsened with disinformation from political leaders around the world. They said nationalist leaders and their supporters lied in many ways, but especially on social media. The leaders did not care they were lying, said the scientists, but insisted “that their lies were truth, and the truth ‘fake news.’”"

"To turn back the clock, the group called for several actions to make the world safer. Those include extending nuclear arms talks between the U.S. and Russia, adopting measures to prevent military events along the borders of NATO, demanding action to deal with climate change and discouraging the use of disinformation to decrease public trust."

"There are these three elements of escape. What three? The escape from sensual desires, that is, renunciation; the escape from form, that is, the formless; and the escape from whatever has come to be, from whatever is conditioned and dependently arisen, that is, cessation. These, bhikkhus, are the three elements of escape."

"So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these five aggregates subject to clinging, they have not escaped from this world with its devas, Mara, and Brahma, from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers. But when beings have directly known all this as it really is, then they have escaped from this world with … its devas and humans; they have become detached from it, released from it, and they dwell with a mind rid of barriers."

"Bhikkhus, this Kassapa is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong search, in what is improper, for the sake of a robe. If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.Bhikkhus, this Kassapa is content with any kind of almsfood … with any kind of lodging … with any kind of medicinal requisites … and if he gets them he uses them without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape.Therefore, bhikkhus, you should train yourselves thus: ‘We will be content with any kind of robe, and we will speak in praise of contentment with any kind of robe, and we will not engage in a wrong search, in what is improper, for the sake of a robe. If we do not get a robe we will not be agitated, and if we get one we will use it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.‘We will be content with any kind of almsfood … with any kind of lodging … with any kind of medicinal requisites … and if we get them we will use them without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape.’ Thus should you train yourselves."

"Anyone whose needs are small seems threatening to the rich, because he’s always ready to escape their control."

"I call that mind free, which masters the senses, which protects itself against animal appetites, which contemns pleasure and pain in comparison to its own energy, which penetrates beneath the body and recognises its own reality and greatness, which passes life, not in asking what it shall eat or drink, but in hungering, thirsting, and seeking after righteousness.I call that mind free, which escapes the bondage of matter, which, instead of stopping at the material universe and making it a prison wall, passes beyond it to its Author, and finds in the radiant signatures which everywhere bears of the Infinite Spirit, helps to its own spiritual enlightenment.I call that mind free, which jealously guards its intellectual rights and powers, which calls no man master, which does not content itself with a passive or hereditary faith, which opens itself to light whencesoever it may come, which receives new truth as an angel from heaven.I call that mind free, which sets no bounds to its love, which is not imprisoned in itself or in a sect, which recognises in all human beings the image of God and the rights of his children, which delights in virtue and sympathizes with suffering wherever they are seen, which conquers pride, anger, and sloth, and offers itself up a willing victim to the cause of mankind."

"He who keeps fleeing, flees from his own past."

"While still living in the palace, Abba Arsenius prayed to God in these words, "Lord, lead me in the way of salvation." And a voice came saying to him, "Arsenius, flee from men and you will be saved.""

"Cybercrime affects each and every one of us. Every aspect of our lives is vulnerable to the criminal abuse of our networked world - not just by hackers and criminals, but by governments and foreign enemies."

"Social media amplifies the volume and intensity of attacks on journalists, not least when platforms become vehicles for state-sponsored attacks. Large platforms have a responsibility to help curb harassment globally, but companies and governments who aim to get to grips with online hate speech can also overreach and undermine free speech."

"But when the world’s ‘safest’ internet is currently found in China, where access is heavily restricted and censored by the state, it becomes clear how terrifying the government’s safety agenda really could be."

"Online dating and dating apps are powerful connectors in the American dating landscape. In 2023, 30% of Americans used online dating services or apps according to Pew Research Center. As is the case when meeting someone new, whether online or offline, it’s wise to keep a few precautions in mind for safer interactions. Very few dating apps conduct criminal background checks on users, so it’s up to each user to determine if they are comfortable meeting up with someone. And remember that if you do experience sexual violence while dating online or using an app, it is not your fault. Below are some steps you can take to for safer interaction with others through online dating apps and services—whether you are interacting virtually or in person. We say “safer” because no sexual violence “safety” tip is ever a promise of safety, and the only one responsible for sexual assault is a perpetrator. Full stop."

"What happens on social media doesn’t stay on social media. Online violence is real world violence."

"The internet is not divorced from other areas of life. It’s a place where every one of us spends a lot of work and leisure time. It is a public space for everyone."

"Character assassination is at once easier and surer than physical assault; and it involves far less risk for the assassin. It leaves him free to commit the same deed over and over again, and may, indeed, win him the honors of a hero in the country of his victims."

"He hasn’t been formally charged with any crime. His lawyers have heard that a grand jury in the United States has been secretly empaneled, and that a U.S. federal indictment is most likely forthcoming. Politicians and commentators, meanwhile, have been repeatedly calling for Assange to be killed.... Democratic strategist... Bob Beckel, who said on a Fox Business show: “We’ve got special ops forces. A dead man can’t leak stuff. ... This guy’s a traitor, he’s treasonous, and he has broken every law of the United States. And I’m not for the death penalty, so ... there’s only one way to do it: illegally shoot the son of a bitch.” U.S. Rep. Peter King, R-N.Y., called WikiLeaks a “foreign terrorist organization” and said that the website “posed a clear and present danger to the national security of the United States.” He went on: “This is worse even than a physical attack on Americans; it’s worse than a military attack.”"

"Conservative Harvard Law professor Jack Goldsmith blogged: “I find myself agreeing with those who think Assange is being unduly vilified ... it is not obvious what law he has violated. ... I do not understand why so much ire is directed at Assange and so little at The New York Times.” (WikiLeaks has partnered with several news organizations, including The New York Times, in its document releases.)... The U.S. Justice Department, if it pursues a case, will have to answer the question: If WikiLeaks is a criminal organization, what of its media partners, like The New York Times?""

"His "crime" has been an epic form of investigative journalism: revealing to millions of people the lies and machinations of their politicians and officials and the barbarism of criminal war conducted in their name. For this, as the American historian William Blum points out, "dozens of members of the American media and public officials have called for [his] execution or assassination"... In Britain, Assange's trial by media has been a campaign of character assassination, often cowardly and inhuman, reeking of jealousy of the courageous outsider, while books of perfidious hearsay have been published, movie deals struck and media careers launched or resuscitated on the assumption that he is too poor to sue."

"In a call with reporters hosted by the Freedom of the Press Foundation on Tuesday, board member John Cusack expressed his umbrage with the media’s “character assassination” of Edward Snowden and neglect of The Real Issues. “Why are the red and blue elites in the establishment press so afraid of an informed public?” he asked rhetorically. “Why do they keep changing the subject?” “Have the establishment media been so co-opted by government access that they’ve lost all sense of proportionality?”"

"The corporate press’ “myths” include “that Edward Snowden is a Russian spy,” Greenwald noted. “While he was in Hong Kong . . . what was being said with the same authoritative tone: ‘It’s very obvious: Edward Snowden is a Chinese spy.’ When he ended up being trapped in Moscow, the very same people who’d said that, their accusations instantly morphed into, ‘Of course, he’s a Russian spy,' without any acknowledgement they’d been saying something profoundly different just weeks earlier." ...This character assassination includes the allegation that Snowden’s motive for leaking NSA classified information is due to his being “a narcissist”—although after initially coming forward Snowden turned down numerous interview requests from top media outlets, which, Greenwald quipped, is a strange way for someone craving attention to behave...He also defended Julian Assange and Chelsea Manning, whom he said had been smeared in the press for blowing the whistle....Maligning dissidents as deviant or mentally ill is a technique repressive regimes use to marginalize dissenters, Greenwald said, the rationale being that only crazy people would resist the status quo, while normal, well-adjusted people support it. He added that those reporters who are professional flatterers of the powers-that-be can’t understand someone acting and taking risks due to “conscience” because they are cowards minus consciences."

"While we can see Snowden’s experience as an instructional primer on both the value of whistleblowers and the costs of vilifying them, there are elements of his story—fed by the character assassination reprisal tactics of the government—that perpetuate many of the misperceptions about whistleblowers and contribute to the view that whistleblowers are problems to be addressed, rather than potential solutions. Snowden’s case also typifies the most egregious manifestations of the institutional belief that whistleblowers are problems to be addressed rather than sources of risk management and mechanisms for promoting compliance—the focus on the “messenger” rather than the “message.”"

"That Assange has been right all along, and getting him to Sweden was a fraud to cover an American plan to “render” him, is finally becoming clear to many who swallowed the incessant scuttlebutt of character assassination. “I speak fluent Swedish and was able to read all the original documents,” Nils Melzer, the United Nations Rapporteur on Torture, said recently, “I could hardly believe my eyes. According to the testimony of the woman in question, a rape had never taken place at all. And not only that: the woman’s testimony was later changed by the Stockholm Police without her involvement in order to somehow make it sound like a possible rape. I have all the documents in my possession, the emails, the text messages.” ... WikiLeaks has informed us how illegal wars are fabricated, how governments are overthrown and violence is used in our name, how we are spied upon through our phones and screens. The true lies of presidents, ambassadors, political candidates, generals, proxies, political fraudsters have been exposed. One by one, these would-be emperors have realised they have no clothes. It has been an unprecedented public service; above all, it is authentic journalism, whose value can be judged by the degree of apoplexy of the corrupt and their apologists."