sociologists-from-scotland

"Eileen Barker’s extraordinary work in religious studies and the defense of religious liberty has left an indelible mark on academia and society. Her significant role in fostering understanding, promoting religious freedom, and advocating for global tolerance cannot be overstated. Eileen Barker’s impact on religious studies is evident in her pioneering research on new religious movements. Through meticulous ethnographic research and the development of innovative methodologies, she has shed light on previously misunderstood or stigmatized religious groups. Her work has challenged stereotypes, aiding in the recognition of diverse faith traditions and fostering greater understanding and empathy among scholars and the general public alike."

"Eileen Barker, Professor Emerita of Sociology at the London School of Economics, and arguably the world’s most senior scholar of new religious movements, explained to the audience [at the conference session New Religious Movements and Contemporary Threats to Religious Freedom] that there is a difference between the role of a sociologist of religion and the role of an advocate. To stress that you look at a religion with the neutral gaze of the social scientist is “the best way you can be an advocate,” Barker said. This does not mean, she added, that sociologists cannot have strong feelings for religious liberty, and they can help protecting it by debunking misinformation about religious minorities."

"Some of the new religions have undoubtedly performed some bad things at some times and some places. But the same could be said about the established, “legitimate” religions. Why, one may ask, cannot the bad actions, whatever they be, be dealt with by legislature applicable to all religions and their members—indeed, all citizens—once it is alleged they have broken a law?"

"The rule of law is believed by most people to be “a good thing”—but that is only the case if the laws are just and fair laws and if they are followed honestly by legislators and implementers of the law, rather than being perverted by perverse motives."

"Happily there is one figure whose life-interests fully represent the forces I have been describing: one whose conscious philosophy reached a fuller stage of formulation than either Emerson or Whitman: one whose actual life, coming later, faced more fully the corruptions and devitalizations of the present scene. Obscure in his own lifetime, hardly better known today, a dozen years after his death, he incarnated the organic and made an orderly constellation of its vitalities. Patrick Geddes was his name. What he was, what he stood for, what he pointed toward will become increasingly important as the world grows to understand both his philosophy and his example. Lincoln, observing Whitman striding past a White House window, is reported to have said: There is a man. So one who followed the darting glance and eager footsteps of Geddes, rambling through a city, or wandering with an armful of plants along a country road, might have said: There goes one enriched and energized and sensitized by the life-force he has studied so fervently: his is the touch that will make the dry wand burgeon. Such a man has worshiped the burning bush and beheld from afar the Promised Land."

"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 Patrick Geddes in Britain."

"Each of the various specialists remains too closely concentrated upon his single specialism, too little awake to those of the others. Each sees clearly and seizes firmly upon one petal of the six-lobed flower of life and tears it apart from the whole."

"The official town planning history attributes the success of the Colombo, 'garden city' plan to Patrick Geddes, casting him in heroic light."

"Few observers have shown more sympathy... with the religious and social practices of the Hindus than Geddes did; yet no one could have written more scathingly of Mahatma Gandhi's attempt to conserve the past by reverting to the spinning wheel, at a moment when the fundamental poverty of the masses in India called for the most resourceful application of the machine both to agricultural and industrial life."

"Moral indignation, … the intervention into the affairs of others because we think them wicked, must necessarily be replaced by humanitarianism, which, using the language of therapy and healing, intervenes in what it perceives as the best interests and well-being of the individuals involved. Heresy or ungodliness become personal or social pathology."

"I would suggest that there is a tendency in our society to cloak what amounts to moral or material conflicts behind the mantle of humanitarianism. This is because serious conflicts of interest are inadmissible in a political order which obtains its moral legitimacy by invoking the notion of a widespread consensus of opinion throughout all sections of the population."

"Humanitarianism … occurs where a powerful group seeks to curb the activities of another group in their own better interests. They define them as a social problem and demands that action be taken to ameliorate their situation. This is complicated in the case of marihuana smoking, in so far as those individuals who make up the social problem would deny that any real problem exists at all. I would argue that the humanitarian motive is exceedingly suspect; for it is often—though not necessarily—a rationalization behind which is concealed either a conflict of interests or moral indignation. For example Alex Comfort in The Anxiety Makers has charted the way in which the medical profession have repeatedly translated their moral indignation over certain ‘abuses’ into a clinically backed humanitarianism. For example, masturbation was once seen as causing psychosis, listlessness and impotence, and various barbaric clinical devices were evolved to prevent young people from touching their genital organs."

"The drug user evokes an immediate gut reaction, while most criminals are immediately understandable in both motives and life style. For the criminal is merely cheating at the rules of a game which the policeman himself plays, whereas the bohemian is sceptical of the validity of the game itself and casts doubts on the world-view of both policeman and criminal."

"We are delighted to find a person who values us as we value ourselves, and distinguishes us from the rest of mankind, with an attention not unlike that with which we distinguish ourselves."

"mercy to the guilty is cruelty to the innocent"

"Society and conversation, therefore, are the most powerful remedies for restoring the mind to its tranquillity, if, at any time, it has unfortunately lost it; as well as the best preservatives of that equal and happy temper, which is so necessary to self-satisfaction and enjoyment. Men of retirement and speculation, who are apt to sit brooding at home over either grief or resentment, though they may often have more humanity, more generosity, and a nicer sense of honour, yet seldom possess that equality of temper which is so common among men of the world."

"In every part of the universe we observe means adjusted with the nicest artifice to the ends which they are intended to produce; and in the mechanism of a plant, or animal body, admire how every thing is contrived for advancing the two great purposes of nature, the support of the individual, and the propagation of the species."

"Every man is, no doubt, by nature, first and principally recommended to his own care; and as he is fitter to take care of himself than of any other person, it is fit and right that it should be so."

"Every faculty in one man is the measure by which he judges of the like faculty in another. I judge of your sight by my sight, of your ear by my ear, of your reason by my reason, of your resentment by my resentment, of your love by my love. I neither have, nor can have, any other way of judging about them."

"Poor David Hume is dying very fast, but with great cheerfulness and good humour and with more real resignation to the necessary course of things then any whining Christian ever dyed with pretended resignation to the will of God."

"In ease of body and peace of mind, all the different ranks of life are nearly upon a level, and the beggar, who suns himself by the side of the highway, possesses that security which kings are fighting for."

"In the languor of disease and the weariness of old age, the pleasures of the vain and empty distinctions of greatness disappear. To one, in this situation, they are no longer capable of recommending those toilsome pursuits in which they had formerly engaged him. In his heart he curses ambition, and vainly regrets the ease and the indolence of youth, pleasures which are fled for ever, and which he has foolishly sacrificed for what, when he has got it, can afford him no real satisfaction. In this miserable aspect does greatness appear to every man when reduced either by spleen or disease to observe with attention his own situation, and to consider what it is that is really wanting to his happiness. Power and riches appear then to be, what they are, enormous and operose machines contrived to produce a few trifling conveniencies to the body, consisting of springs the most nice and delicate, which must be kept in order with the most anxious attention, and which, in spite of all our care, are ready every moment to burst into pieces, and to crush in their ruins their unfortunate possessor. ... But though this splenetic philosophy, which in time of sickness or low spirits is familiar to every man, thus entirely depreciates those great objects of human desire, when in better health and in better humour, we never fail to regard them under a more agreeable aspect. Our imagination, which in pain and sorrow seems to be confined and cooped up within our own persons, in times of ease and prosperity expands itself to every thing around us. We are then charmed with the beauty of that accommodation which reigns in the palaces and economy of the great; and admire how every thing is adapted to promote their ease, to prevent their wants, to gratify their wishes, and to amuse and entertain their most frivolous desires. If we consider the real satisfaction which all these things are capable of affording, by itself and separated from the beauty of that arrangement which is fitted to promote it, it will always appear in the highest degree contemptible and trifling. But we rarely view it in this abstract and philosophical light. We naturally confound it, in our imagination with the order, the regular and harmonious movement of the system, the machine or economy by means of which it is produced. The pleasures of wealth and greatness, when considered in this complex view, strike the imagination as something grand, and beautiful, and noble, of which the attainment is well worth all the toil and anxiety which we are so apt to bestow upon it. And it is well that nature imposes upon us in this manner. It is this deception which rouses and keeps in continual motion the industry of mankind."

"The qualities most useful to ourselves are, first of all, superior reason and understanding, by which we are capable of discerning the remote consequences of all our actions, and of foreseeing the advantage or detriment which is likely to result from them: and secondly, self-command, by which we are enabled to abstain from present pleasure or to endure present pain, in order to obtain a greater pleasure or to avoid a greater pain in some future time. In the union of those two qualities consists the virtue of prudence, of all the virtues that which is most useful to the individual"

"There is not a negro from the coast of Africa who does not, in this respect, possess a degree of magnanimity which the soul of his sordid master is too often scarce capable of conceiving. Fortune never exerted more cruelly her empire over mankind, than when she subjected those nations of heroes to the refuse of the jails of Europe, to wretches who possess the virtues neither of the countries which they come from, nor of those which they go to, and whose levity, brutality, and baseness, so justly expose them to the contempt of the vanquished."

"Every man, as the Stoics used to say, is first and principally recommended to his own care; and every man is certainly, in every respect, fitter and abler to take care of himself than of any other person. Every man feels his own pleasures and his own pains more sensibly than those of other people. The former are the original sensations; the latter the reflected or sympathetic images of those sensations. The former may be said to be the substance; the latter the shadow."

"The man of system, on the contrary, is apt to be very wise in his own conceit; and is often so enamoured with the supposed beauty of his own ideal plan of government, that he cannot suffer the smallest deviation from any part of it. He goes on to establish it completely and in all its parts, without any regard either to the great interests, or to the strong prejudices which may oppose it. He seems to imagine that he can arrange the different members of a great society with as much ease as the hand arranges the different pieces upon a chess-board. He does not consider that the pieces upon the chess-board have no other principle of motion besides that which the hand impresses upon them; but that, in the great chess-board of human society, every single piece has a principle of motion of its own, altogether different from that which the legislature might choose to impress upon it. If those two principles coincide and act in the same direction, the game of human society will go on easily and harmoniously, and is very likely to be happy and successful. If they are opposite or different, the game will go on miserably, and the society must be at all times in the highest degree of disorder."

"The wise and virtuous man is at all times willing that his own private interests should be sacrificed to the public interest of his own particular society--that the interests of this order of society be sacrificed to the greater interest of the state. He should therefore he equally willing that all those inferior interests should be sacrificed to the greater society of all sensible and intelligent beings."

"The administration of the great system of the universe, however, the care of the universal happiness of all rational and sensible beings, is the business of God and not of man. To man is allotted a much humbler department, but one much more suitable to the weakness of his powers, and to the narrowness of his comprehension; the care of his own happiness, of that of his family, his friends, his country: that he is occupied in contemplating the more sublime, can never be an excuse for his neglecting the more humble department."

"The man who esteems himself as he ought, and no more than he ought, seldom fails to obtain from other people all the esteem that he himself thinks due. He desires no more than is due to him, and he rests upon it with complete satisfaction."

"The virtue of frugality lies in a middle between avarice and profusion, of which the one consists in an excess, the other in a defect of the proper attention to the objects of self–interest."

"The man who barely abstains from violating either the person, or the estate, or the reputation of his neighbours, has surely very little positive merit. He fulfils, however, all the rules of what is peculiarly called justice, and does every thing which his equals can with propriety force him to do, or which they can punish him for not doing. We may often fulfil all the rules of justice by sitting still and doing nothing."

"How many people ruin themselves by laying out money on trinkets of frivolous utility? What pleases these lovers of toys is not so much the utility, as the aptness of the machines which are fitted to promote it. All their pockets are stuffed with little conveniences. They contrive new pockets, unknown in the clothes of other people, in order to carry a greater number. They walk about loaded with a multitude of baubles, in weight and sometimes in value not inferior to an ordinary Jew's-box, some of which may sometimes be of some little use, but all of which might at all times be very well spared, and of which the whole utility is certainly not worth the fatigue of bearing the burden."

"In this consists the difference between the character of a miser and that of a person of exact economy and assiduity. The one is anxious about small matters for their own sake; the other attends to them only in consequence of the scheme of life which he has laid down to himself."

"This disposition to admire, and almost to worship, the rich and powerful, and to despise or, at least, neglect persons of poor and mean conditions, though necessary both to establish and to maintain the distinction of ranks and the order of society, is, at the same time, the great and most universal cause of the corruption of our moral sentiments."

"How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it except the pleasure of seeing it."

"The difference between the most dissimilar characters, between a philosopher and a common street porter, for example, seems to arise not so much from nature, as from habit, custom, and education."

"Nobody ever saw a dog make a fair and deliberate exchange of one bone for another with another dog."

"The great source of both the misery and disorders of human life, seems to arise from over-rating the difference between one permanent situation and another. Avarice over-rates the difference between poverty and riches: ambition, that between a private and a public station: vain-glory, that between obscurity and extensive reputation. The person under the influence of any of those extravagant passions, is not only miserable in his actual situation, but is often disposed to disturb the peace of society, in order to arrive at that which he so foolishly admires. The slightest observation, however, might satisfy him, that, in all the ordinary situations of human life, a well-disposed mind may be equally calm, equally cheerful, and equally contented. Some of those situations may, no doubt, deserve to be preferred to others: but none of them can deserve to be pursued with that passionate ardour which drives us to violate the rules either of prudence or of justice; or to corrupt the future tranquillity of our minds, either by shame from the remembrance of our own folly, or by remorse from the horror of our own injustice."

"By nature a philosopher is not in genius and disposition half so different from a street porter, as a mastiff is from a greyhound,"

"But man has almost constant occasion for the help of his brethren, and it is in vain for him to expect it from their benevolence only. He will be more likely to prevail if he can interest their self-love in his favour, and shew them that it is for their own advantage to do for him what he requires of them. Whoever offers to another a bargain of any kind, proposes to do this. Give me that which I want, and you shall have this which you want, is the meaning of every such offer; and it is in this manner that we obtain from one another the far greater part of those good offices which we stand in need of. It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest. We address ourselves, not to their humanity, but to their self-love, and never talk to them of our own necessities, but of their advantages. Nobody but a beggar chooses to depend chiefly upon the benevolence of his fellow-citizens. Even a beggar does not depend upon it entirely."

"For in every country of the world, I believe, the avarice and injustice of princes and sovereign states, abusing the confidence of their subjects, have by degrees diminished the real quantity of metal, which had been originally contained in their coins."

"Every man is rich or poor according to the degree in which he can afford to enjoy the necessaries, conveniences, and amusements of human life. But after the division of labour has once thoroughly taken place, it is but a very small part of these with which a man's own labour can supply him. The far greater part of them he must derive from the labour of other people, and he must be rich or poor according to the quantity of that labour which he can command, or which he can afford to purchase. The value of any commodity, therefore, to the person who possesses it, and who means not to use or consume it himself, but to exchange it for other commodities, is equal to the quantity of labour which it enables him to purchase or command. Labour, therefore, is the real measure of the exchangeable value of all commodities."

"Labour was the first price, the original purchase-money that was paid for all things. It was not by gold or by silver, but by labour, that all the wealth of the world was originally purchased; and its value, to those who possess it, and who want to exchange it for some new productions, is precisely equal to the quantity of labour which it can enable them to purchase or command."

"In reality, during the continuance of any one regulated proportion, between the respective values of the different values of the different metals in the coin, the value of the most precious metal regulates the value of the whole coin."

"The value which the workmen add to the materials, therefore, resolves itself in this case into two parts, of which the one pays their wages, the other the profits of the employer upon the whole stock of materials and wages which he advanced."

"As soon as the land of any country has all become private property, the landlords, like all other men, love to reap where they never sowed, and demand a rent even for its natural produce."

"A very poor man may be said in some sense to have a demand for a coach and six; he might like to have it; but his demand is not an effectual demand, as the commodity can never be brought to market in order to satisfy it."

"The natural price, therefore, is, as it were, the central price, to which the prices of all commodities are continually gravitating."

"Secrets in manufactures are capable of being longer kept than secrets in trade."

"It is the necessary, though very slow and gradual, consequence of a certain propensity in human nature which has in view no such extensive utility; the propensity to truck, barter, and exchange one thing for another."