Mimi Abramovitz (1941) non-fiction writer
Joel Blau and Mimi Abramovitz, The Dynamics of Social Welfare Policy (Oxford University Press: 2010) p. 68
The Socialist Party and the Working Class (1904)
Mimi Abramovitz (1941) non-fiction writer
Joel Blau and Mimi Abramovitz, The Dynamics of Social Welfare Policy (Oxford University Press: 2010) p. 68
Eric Wolf (1923–1999) American anthropologist
Source: Europe and the People Without History, 1982, Chapter 12 The New Laborers, p. 354.
Mimi Abramovitz (1941) non-fiction writer
The existence of a market for labor is one of the distinguishing features of a market economy: workers compete to sell their labor at the most favorable price—meaning, in practice, the highest possible wage. At the same time, however, it is clear that the market for labor is qualitatively different from the market for goods, because workers need to sell their labor to survive.
Joel Blau and Mimi Abramovitz, The Dynamics of Social Welfare Policy (Oxford University Press: 2010) p. 68
C. Wright Mills book White Collar: The American Middle Classes
White Collar: The American Middle Classes (1951)
John Kenneth Galbraith book The New Industrial State
Source: The New Industrial State (1967), Chapter X, Section 5, p. 122 (Mr. Galbraith was originally an agricultural economist...)
Martin Luther King, Jr. (1929–1968) American clergyman, activist, and leader in the American Civil Rights Movement
1960s, Address to AFL–CIO (1961)
Abraham Lincoln (1809–1865) 16th President of the United States
Source: 1860s, Second State of the Union address (1862)
Antonio Negri book Multitude: War and Democracy in the Age of Empire
Multitude: War and Democracy in the Age of Empire
Benjamin Graham (1894–1976) American investor
Source: The Intelligent Investor: The Classic Text on Value Investing (1949), Chapter II, The Investor and Stock-Market Fluctuations, p. 31
Freeman Dyson (1923) theoretical physicist and mathematician
Progress In Religion (2000)
Context: In the time of Jesus and for many centuries afterwards, there was a free market in human bodies. The institution of slavery was based on the legal right of slave-owners to buy and sell their property in a free market. Only in the nineteenth century did the abolitionist movement, with Quakers and other religious believers in the lead, succeed in establishing the principle that the free market does not extend to human bodies. The human body is God's temple and not a commercial commodity. And now in the twenty-first century, for the sake of equity and human brotherhood, we must maintain the principle that the free market does not extend to human genes. Let us hope that we can reach a consensus on this question without fighting another civil war.