“The State always moves slowly and grudgingly towards any purpose that accrues to society's advantage, but moves rapidly and with alacrity towards one that accrues to its own advantage; nor does it ever move towards social purposes on its own initiative, but only under heavy pressure, while its motion towards anti-social purposes is self-sprung.”

Source: https://books.google.com.pk/books?id=co3AzQEACAAJ&dq=inauthor:%22Zaman+Ali%22&hl=en&sa=X&ved=2ahUKEwjVi-2e57jtAhWToVwKHUj0D3kQ6AEwAnoECAEQAg

Multitude: War and Democracy in the Age of Empire

Homosexuality: The Psychology of the Creative Process (1971)

Le Catéchisme positiviste (1852)
Context: Social positivism only accepts duties, for all and towards all. Its constant social viewpoint cannot include any notion of rights, for such notion always rests on individuality. We are born under a load of obligations of every kind, to our predecessors, to our successors, to our contemporaries. These obligations then increase or accumulate, for it is some time before we can return any service. … Any human right is therefore as absurd as immoral. Since there are no divine rights anymore, this concept must therefore disappear completely as related only to the preliminary regime and totally inconsistent with the final state where there are only duties based on functions.

X, 33
Meditations (c. 121–180 AD), Book X
Context: It is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except for opinion and the yielding of reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad.

The Alexandria Quartet (1957–1960), Justine (1957)

Introduction.
An American Bible (1912)

Source: The Enlightened Economy: Britain and the Industrial Revolution, 1700–1850. 2010, p. 397