“Every human society which has endured long enough to leave records has had elaborate customs and institutions which were effective in instilling into the young the sentiments necessary for its perpetuation. Now for the first time in recorded history Western capitalism offers us a spectacle of a system which not only has given up altogether the task of moral education, but actually employs vast resources and the means of persuasion of unprecedented power to destroy the customs, norms and ideals indispensable for its survival; and to implant fundamentally anti-social attitudes which are incompatible with any reasonable social order. It would be miraculous if a social order which permits such massive anti-socialisation could fail to destroy itself.”

Source: Faith vs. Fact (2015), p. 177

Source: Law and Authority (1886), II
Context: Legislators confounded in one code the two currents of custom of which we have just been speaking, the maxims which represent principles of morality and social union wrought out as a result of life in common, and the mandates which are meant to ensure external existence to inequality.
Customs, absolutely essential to the very being of society, are, in the code, cleverly intermingled with usages imposed by the ruling caste, and both claim equal respect from the crowd. "Do not kill," says the code, and hastens to add, "And pay tithes to the priest." "Do not steal," says the code, and immediately after, "He who refuses to pay taxes, shall have his hand struck off."
Such was law; and it has maintained its two-fold character to this day. Its origin is the desire of the ruling class to give permanence to customs imposed by themselves for their own advantage. Its character is the skillful commingling of customs useful to society, customs which have no need of law to insure respect, with other customs useful only to rulers, injurious to the mass of the people, and maintained only by the fear of punishment.

Human Nature and Social Theory (1969)
Context: One will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.

Source: ABC's of Communism, Ch.X, p. 282

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 133.

Kasie
Hunt
Michele Bachmann burns up Iowa, decries gay marriage
Politico
2011-04-11
http://www.politico.com/news/stories/0411/52946.html
2011-04-15
2010s

Source: The Light of Other Days (2000), Chapter 19

An A-Z of cultural terms, The Guardian (1992)

"Body Pleasure and the Origins of Violence" (1975)
Context: The world has only a limited time to change its custom of resolving conflicts violently. It is uncertain... how many future generations it will take to transform out psychobiology of violence into one of peace.