Authors From The United States

"The problem that has no name (which is simply the fact that American women are kept from growing to their full human capacities) is taking a far greater toll on the physical and mental health of our country than any known disease."

"It is easier to live through someone else than to become complete yourself."

"The feminine mystique has succeeded in burying millions of American women alive."

"American housewives have not had their brains shot away, nor are they schizophrenic in the clinical sense. But if … the fundamental human drive is not the urge for pleasure or the satisfaction of biological needs, but the need to grow and to realize one’s full potential, their comfortable, empty, purposeless days are indeed cause for a nameless terror."

"Instead of fulfilling the promise of infinite orgastic bliss, sex in the America of the feminine mystique is becoming a strangely joyless national compulsion, if not a contemptuous mockery."

"Strange new problems are being reported in the growing generations of children whose mothers were always there, driving them around, helping them with their homework — an inability to endure pain or discipline or pursue any self- sustained goal of any sort, a devastating boredom with life."

"The suburban housewife — she was the dream image of the young American women and the envy, it was said, of women all over the world. The American housewife — freed by science and labor-saving appliances from the drudgery, the dangers of childbirth, and the illnesses of her grandmother … had found true feminine fulfilment."

"The problem lay buried, unspoken for many years in the minds of American women. It was a strange stirring, a sense of dissatisfaction, a yearning that women suffered in the middle of the twentieth century in the United States. Each suburban housewife struggled with it alone. As she made the beds, shopped for groceries, matched slipcover material, ate peanut butter sandwiches with her children, chauffeured Cub Scouts and Brownies, lay beside her husband at night, she was afraid to ask even of herself the silent question — “Is this all?”"

"The only way for a woman, as for a man, to find herself, to know herself as a person, is by creative work of her own. There is no other way."

"We need to see men and women as equal partners, but it’s hard to think of movies that do that. When I talk to people, they think of movies of forty-five years ago! Hepburn and Tracy!"

"Men weren’t really the enemy — they were fellow victims suffering from an outmoded masculine mystique that made them feel unnecessarily inadequate when there were no bears to kill."

"Men will not be free to be all they can be as long as they must live up to an image of masculinity that disallows all the tenderness and sensitivity in a man, all that might be considered feminine. Men have an enormous capacity in them that they have to repress and fear in order to live up to the obsolete, brutal, bear-killing, Ernest Hemingway, crewcut Prussian, napalm-all-the-children-in-Vietnam, bang-bang-you're-dead image of masculinity. Men are not allowed to admit that they are sometimes afraid. They are not allowed to express their own sensitivity, their own need to be passive sometimes and not always active. Men are not allowed to cry. So they're only half-human, as women are only half-human, until we can go this next step forward."

"Am I saying that women must be liberated from motherhood? No. I am saying that motherhood will only be a joyous and responsible human act when women are free to make, with full conscious choice and full human responsibility, the decisions to become mothers. Then, and only then, will they be able to embrace motherhood without conflict, when they will be able to define themselves not just the somebody's mother, not just as servants of children, not just is breeding receptacles, but as people for whom motherhood is a freely chosen part of life, freely celebrated while it lasts, but for whom creativity has many more dimensions, as it has for men."

"The ideology of "woman's sphere" sought to upgrade women's domestic function by elaborating the role of mother, turning the domestic drudge into a "homemaker" and charging her with elevating her family's status by her exercise of consumer functions and by her display of her own and her family's social graces. These prescribed roles never were a reality. In the 1950s Betty Friedan would describe this ideology and rename it "the feminine mystique," but it was no other than the myth of "woman's proper sphere" created in the 1840s and updated by consumerism and the misunderstood dicta of Freudian psychology."

"One of the first surprises of the second wave was when The Feminine Mystique, a book by Betty Friedan, a suburban mother of three and graduate fellow in psychology, became one of the most read books of the early 1960s. Friedan was a graduate of Smith College class of 1942, and at the beginning of the sixties the college had asked her to conduct a survey of her classmates. Two hundred women answered her questionnaire. Eighty-nine percent had become housewives, and most of the housewives said that their one regret in life was that they hadn’t used their education in a meaningful way. Friedan rejected the usual concept that educated women were unhappy because education made them “restless.” Instead she believed that they had been trapped by a series of beliefs that she called “the feminine mystique”—that women and men were very different, that it was masculine to want a career and feminine to find happiness in being dominated by a husband and his career and to be busy raising children. A woman who did not want these things had something wrong with her, was against nature and unfeminine, and therefore such unnatural urges should be suppressed. Life magazine in its profile of her called her “nonhousewife Betty.” Television talk shows wanted her for a guest. The media seemed fascinated by the apparent contradiction that a mother of three who was living “a normal life” would be denouncing it. While the media wanted her, the suburban community in which she lived didn’t and began ostracizing her and her husband. But women around the country were fascinated. They read and discussed the book and formed women’s groups that asked Friedan to come speak. Friedan came to realize that not only had women’s groups been organized all over the country, but active feminists like Catherine East in Washington were fighting for women’s legal rights. In 1966, two years before radical feminism’s television debut, East’s political savvy combined with Friedan’s national reputation to form the National Organization for Women, NOW."

"Friedan was a principal shaper of contemporary feminist thought. Significantly, the one-dimensional perspective on women's reality presented in her book became a marked feature of the contemporary feminist movement."

"Betty Friedan's The Feminine Mystique is still heralded as having paved the way for contemporary feminist movement-it was written as if these women did not exist. Friedan's famous phrase, "the problem that has no name," often quoted to describe the condition of women in this society, actually referred to the plight of a select group of college-educated, middle and upper class, married white women-housewives bored with leisure, with the home, with children, with buying products, who wanted more out of life. Friedan concludes her first chapter by stating: "We can no longer ignore that voice within women that says: 'I want something more than my husband and my children and my house.'" That "more" she defined as careers. She did not discuss who would be called in to take care of the children and maintain the home if more women like herself were freed from their house labor and given equal access with white men to the professions. She did not speak of the needs of women without men, without children, without homes. She ignored the existence of all non-white women and poor white women. She did not tell readers whether it was more fulfilling to be a maid, a babysitter, a factory worker, a clerk, or a prostitute, than to be a leisure class housewife. She made her plight and the plight of white women like herself synonymous with a condition affecting all American women. In so doing, she deflected attention away from her classism, her racism, her sexist attitudes towards the masses of American women. In the context of her book, Friedan makes clear that the women she saw as victimized by sexism were college-educated, white women who were compelled by sexist conditioning to remain in the home. ... Specific problems and dilemmas of leisure class white housewives were real concerns that merited consideration and change but they were not the pressing political concerns of masses of women. Masses of women were concerned about economic survival, ethnic and racial discrimination, etc. When Friedan wrote The Feminine Mystique, more than one third of all women were in the work force. Although many women longed to be housewives, only women with leisure time and money could actually shape their identities on the model of the feminine mystique."

"Betty Friedan had no desire for unity with a radical feminist. She began her verbal assault in the dressing room when I refused to have makeup applied, and did not stop until the show was over. She attacked me as a representative of young, militant feminists, objecting to the use of the term "women's liberation." I agreed with her and said that our group in Boston preferred "female liberation," explaining that we were dealing not only with the equality of women in society but the liberation of the female principle in order to change the very structure of society. That made her even angrier and she began to attack my appearance. I had worn my best army surplus white cotton sailor trousers and a white man's shirt. She said that scruffy feminists like me were giving the movement a bad name. I told Betty Friedan that I thought she feared losing her celebrity leadership position to women who were committed to collective action with no leaders, and that she wanted no more than to put women into political office. She called me an anarchist, and I agreed with the characterization and read a favorite quote from the most notorious of all anarchists, Emma Goldman in 1913: “There is no reason whatever to assume that woman, in her climb to emancipation, has been, or will be, helped by the ballot. Her development, her freedom, her independence, must come from and through herself. First, by asserting herself as a personality. Second, by refusing the right to anyone over her body; by refusing to bear children, unless she wants them; by refusing to be a servant to God, the State, society, the husband, the family, etc. by making her life simpler, but deeper and richer. Only that, and not the ballot, will set woman free.” Betty Friedan huffed out of the studio, and I would have little occasion to cross paths with her after that."

""Sexism" - to use Betty Friedan's coinage - has no color line."

"If God should turn away from himself as the Source of infinite joy, he would cease to be God. He would deny the infinite worth of his own glory. He would imply that there is something more valuable outside himself. He would commit idolatry... Where will we find a Rock of integrity in the universe when the heart of God has ceased to value supremely the supremely valuable?"

"We need God in ways we do not know. Don't limit your experience of God to what you can think to ask. Ask for the unknown joy."

"If you don’t feel strong desires for the manifestation of the glory of God, it is not because you have drunk deeply and are satisfied. It is because you have nibbled so long at the table of the world. Your soul is stuffed with small things, and there is no room for the great.9 God did not create you for this. There is an appetite for God. And it can be awakened. I invite you to turn from the dulling effects of food and the dangers of idolatry, and to say with some simple fast: “This much, O God, I want you.”"

"The whiskey is amazing to me. I wonder why I never realized that I would like it. I wonder why I never tried it before. Liking it so much is dangerous now, and so I hold it and look through it, and drink it very slowly."

"Papa had looked bad last time. This time he looked like Death's rectum."

"She blurbed through her Moms-All-Purpose-Adjustable-List-Of-Horrors that might have happened whenever a child is out of sight."

"I had maggot brains that night and may have imagined half of it, and misunderstood the rest."

"And they looked at her, watched her, wanted to squirt her full of baby juice."

"It may be that the impressions of her infancy are caught somehow in the pulp of her eyes, luring her. Or there may be some hooked structure in her cells that twist her toward all that the world calls freakish."

"She is suspicious and fearless and her progress is alarming."

"'Show off' was no insult in our family, but Arty had a way of turning 'sweetheart' into a thumb in the eye."

"There are those whose own vulgar normality is so apparent and stultifying that they strive to escape it. They affect flamboyant behavior and claim originality according to the fashionable eccentricities of their time. They claim brains or talent or indifference to mores in desperate attempts to deny their own mediocrity. These are frequently artists and performers, adventurers and wide-life devotees. Then there are those who feel their own strangeness and are terrified by it. They struggle toward normalcy. They suffer to exactly that degree that they are unable to appear normal to others, or to convince themselves that their aberration does not exist. These are true freaks, who appear, almost always, conventional and dull."

"Can you be happy with the movies, and the ads, and the clothes in the stores, and the doctors, and the eyes as you walk down the street all telling you there is something wrong with you? No. You cannot be happy. Because, you poor darling baby, you believe them."

"The molasses voice pours into the sponge ear of the microphone and is transformed into silent, pulsing waves that radiate over a hundred miles."

"I wanted to cry, loud and wet with the pain of love."

"Graphology is another in a long list of quack substitutes for hard work. It is appealing to those who are impatient with such troublesome matters as research, evidence analysis, reasoning, logic, and hypothesis testing."

"My beliefs are clearly that of a hardened skeptic […] I use the term "occult" to refer to any of all of these subjects. The reader is forewarned that The Skeptics Dictionary does not try to present a balanced account of occult subjects. If anything, this book is a Davidian counterbalance to the Goliath of occult literature. I hope that an occasional missile hits its mark…"

"Ultimately, the main product being sold by human potential gurus is hope itself. It should be obvious that in itself this is not a bad thing. We all need hope. Without hope, there is no point in making plans for the future. Without hope, there is no point in working on a relationship or setting goals. Thus, insofar as participation in Large Group Awareness Training increases one's hope for finding one's way and for achieving one's goals, it is good. Even false hope may be better than no hope at all."

"History is replete with examples of what happens when any group of authorities do not have to answer to empirical evidence but are free to define truth as they see fit. None of the examples has a happy ending. Why should it be otherwise with therapy?"

"The technocrats made a believable case for a kind of technological utopia, but their asking price was too high. The idea of political democracy still represented a stronger ideal than technological elitism. In the end, critics believed that the socially desirable goals that technology made possible could be achieved without the sacrifice of existing institutions and values and without incurring the apocalypse that technocracy predicted."

"Technocracy originated in the winter of 1918-19 when Howard Scott formed a group of scientists, engineers, and economists that became known as the Technical Alliance--a research organization. Howard Scott was chief engineer of this group. The Alliance lasted about fourteen years. Its membership embraced many of America's top scientists and engineers, including such personalities as: Frederick Ackerman, architect; , statistician; Thorstein Veblen, economist; L. K. Comstock, electrical engineer, and Charles Steinmetz. It conducted what became known as the famous 'Energy Survey of North America.' Out of the survey, and under the guiding genius of Howard Scott, there emerged a completely new way of looking at life and human affairs. The social assets and liabilities (in a physical sense) of North America were laid bare for the first time. The social trends and tendencies were analyzed scientifically and for the first time in history a continental area (North America) had a glimpse of its future, or at least of the broad alternatives."

"The technological concepts of Technocracy are completely beyond any of the political and social philosophies, from Adam Smith, Ricardo, Proudhon, Bakunin, Karl Marx, Lenin and various other promulgators of rightist and leftist political philosophies."

"We never had any use for Taylor or any of the efficiency or scientific management crowd. They never realized that human toil was the last thing in the world you had to be efficient about; the only way to be really efficient is to eliminate it entirely, and this would have been heresy to any of the Taylor, Gant, Barth, Cook efficiency crowd."

"A number of engineers became so-called disciples of Frederick W. Taylor, even though he had passed on to his reward in 1915. A considerable number of engineers took up the so-called scientific management of Frederick Taylor and further embroidered it and publicized themselves as efficiency engineers and management consultants. Henry L. Gantt had been Taylor's assistant at the Midvale Steel and the Bethlehem Steel Company. Gant, , Leffingwell, Emerson, H. K. Hathaway, , and were among the many prominent advocates of Taylor's efficiency system with some variations."

"We owe nothing in our origins from Adam Smith, Ricardo, Pareto, Proudhon, Bakunin, Karl Marx, Lenin, or any of the rest of the political philosophies. We do owe a debt to J. Willard Gibbs, Nikola Tesla, Steinmetz, Mac and John Rusk, and a thousand other American chemists, engineers, scientists, and technologists."

"Technocracy's heyday lasted only from June 16, 1932, when the New York Times became the first influential press organ to report its activities, until January 13, 1933, when Scott, attempting to silence his critics, delivered what some critics called a confusing, and uninspiring address on a well-publicized nationwide radio hookup."

"The Portuguese are the unknown people. We are lost in this vast country. Nobody knows we are here. To be Portuguese in America is to be a stone dropped in the middle of the ocean. It sinks beneath the waves and vanishes without a trace."

"He is gone now. His shop is gone. Weld Square is gone. His life has been wiped clean off the board. But I wake in the night and I see his face and I hear his voice."

"Thank God for the mind. It's the only place where we have freedom of speech."

"Chance dictates everything."

"The debate as to where "magic" ends and "religion" begins is an old one, and it appeared to have been settled some decades ago when scholars concluded that no discernible boundary was to be found. As a result, the two were often lumped together in the adjective "magico-religious"..."