Society

"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."

"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."

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

"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?"

"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."

"... 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."

"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."

"The Lord enters into judgment"

"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.”"

"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."

"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."

"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."

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

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

"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."

"They shall build houses and inhabit them;"

"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."

"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."

"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."

"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."

"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 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."

"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."

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

"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."

"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”"

"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."

"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."

"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."

"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."

"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."

"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 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."

"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."

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

"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."

"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"

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