
Speech in Paisley (28 January 1920), quoted in Speeches by The Earl of Oxford and Asquith, K.G. (London: Hutchinson & Co., 1927), p. 245
Later life
France and America
1.3: The State as an Instrument for the Exploitation of The Oppressed Class, Essential Works of Lenin (1966)
The State and Revolution (1917)
Speech in Paisley (28 January 1920), quoted in Speeches by The Earl of Oxford and Asquith, K.G. (London: Hutchinson & Co., 1927), p. 245
Later life
Harijan, (Nov. 1. 1936). M.K. Gandhi, Collected Works of Mahatma Gandhi, Vol-62, New Delhi: Publication Division, Ministry of Information and Broadcasting, Government of India (1975) p. 92
1920s, An Autobiography (1927)
Column published in Guns and Ammo (1 September 1975)
1970s
Source: Freedom from Fear (1991)
Context: It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it. Most Burmese are familiar with the four a-gati, the four kinds of corruption. Chanda-gati, corruption induced by desire, is deviation from the right path in pursuit of bribes or for the sake of those one loves. Dosa-gati is taking the wrong path to spite those against whom one bears ill will, and moga-gati is aberration due to ignorance. But perhaps the worst of the four is bhaya-gati, for not only does bhaya, fear, stifle and slowly destroy all sense of right and wrong, it so often lies at the root of the other three kinds of corruption. Just as chanda-gati, when not the result of sheer avarice, can be caused by fear of want or fear of losing the goodwill of those one loves, so fear of being surpassed, humiliated or injured in some way can provide the impetus for ill will. And it would be difficult to dispel ignorance unless there is freedom to pursue the truth unfettered by fear. With so close a relationship between fear and corruption it is little wonder that in any society where fear is rife corruption in all forms becomes deeply entrenched.
The Corruptions of Our Time, p. 248
The Corrupt Society - From Ancient Greece To Present-Day America (1975)
Source: "The Failure of Nonviolence" (2013) https://theanarchistlibrary.org/library/peter-gelderloos-the-failure-of-nonviolence, Chapter 4. The Color Revolutions
Source: Our Enemy, the State (1935), p. 59
Context: There are two methods, or means, and only two, whereby man's needs and desires can be satisfied. One is the production and exchange of wealth; this is the economic means. The other is the uncompensated appropriation of wealth produced by others; this is the political means. The primitive exercise of the political means was, as we have seen, by conquest, confiscation, expropriation, and the introduction of a slave-economy. The conqueror parcelled out the conquered territory among beneficiaries, who thenceforth satisfied their needs and desires by exploiting the labour of the enslaved inhabitants. The feudal State, and the merchant-State, wherever found, merely took over and developed successively the heritage of character, intention and apparatus of exploitation which the primitive State transmitted to them; they are in essence merely higher integrations of the primitive State.
The State, then, whether primitive, feudal or merchant, is the organization of the political means. Now, since man tends always to satisfy his needs and desires with the least possible exertion, he will employ the political means whenever he can – exclusively, if possible; otherwise, in association with the economic means.
During his inauguration ceremony, 2005-12-21 http://news.bbc.co.uk/2/hi/africa/4548136.stm
2005
“Alliance does not mean love, any more than war means hate.”
Imperium: The Philosophy of History and Politics (1948)