“To me a Tory is a person who believes that authority is vested in institutions—that's a carefully honed definition. We have made the law, not for extraneous reasons, not because it conforms with a priori specifications; it has been made by a particular institution in a particular way and can be changed by that institution in a particular way. A Tory therefore reposes the ultimate authority in institutions—he is an example of collective man.”

No. 15
The Federalist Papers (1787–1788)

Source: Economics and institutions." 1988, p. 1; Abstract

Source: 1950s-1960s, Asylums, 1961, p. xxi; lead paragraph

Source: A Theory of Justice (1971; 1975; 1999), Chapter II, Section 14, pg. 87-88
Context: Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.
Context: We may reject the contention that the ordering of institutions is always defective because the distribution of natural talents and the contingencies of social circumstance are unjust, and this injustice must inevitably carry over to human arrangements. Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts. Aristocratic and caste societies are unjust because they make these contingencies the ascriptive basis for belonging to more or less enclosed and privileged social classes. The basic structure of these societies incorporates the arbitrariness found in nature. But there is no necessity for men to resign themselves to these contingencies. The social system is not an unchangeable order beyond human control but a pattern of human action. In justice as fairness men agree to avail themselves of the accidents of nature and social circumstance only when doing so is for the common benefit. The two principles are a fair way of meeting the arbitrariness of fortune; and while no doubt imperfect in other ways, the institutions which satisfy these principles are just.

“ Paul&#x27;s Letter to American Christians http://mlk-kpp01.stanford.edu/index.php/encyclopedia/documentsentry/doc_pauls_letter_to_american_christians/&quot;, Sermon delivered at Dexter Avenue Baptist Church, Montgomery, Alabama (4 November 1956) <br class="br">1950s, Paul&#x27;s Letter to American Christians (1956)

1770s, A Summary View of the Rights of British America (1774)

Conditions of Progress in Democratic Government (1909).
Context: No greater mistake can be made than to think that our institutions are fixed or may not be changed for the worse. … Increasing prosperity tends to breed indifference and to corrupt moral soundness. Glaring inequalities in condition create discontent and strain the democratic relation. The vicious are the willing, and the ignorant are unconscious instruments of political artifice. Selfishness and demagoguery take advantage of liberty. The selfish hand constantly seeks to control government, and every increase of governmental power, even to meet just needs, furnishes opportunity for abuse and stimulates the effort to bend it to improper uses... The peril of this Nation is not in any foreign foe! We, the people, are its power, its peril, and its hope!

But it will be instituted only by there being more and more people who do not require protection from governmental power, and by there being more and more people who will be ashamed of applying this power.
"On Anarchy", in Pamphlets : Translated from the Russian (1900) as translated by Aylmer Maude, p. 22