“The Anarchists most certainly believe in the Church; only they insist that all its work shall be purely voluntary, and that its discoveries and achievements, however beneficial, shall not be imposed upon the individual by authority.”

Individual Liberty (1926), Liberty and Politics

1910s, The Progressives, Past and Present (1910)
Context: Fundamentally, our chief problem may be summed up as the effort to make men as nearly as they can be made, both free and equal; the freedom and equality necessarily resting on a basis of justice and brotherhood. It is not possible, with the imperfections of mankind, ever wholly to achieve such an ideal, if only for the reason that the shortcomings of men are such that complete and unrestricted individual liberty would mean the negation of even approximate equality, while a rigid and absolute equality would imply the destruction of every shred of liberty. Our business is to secure a practical working combination between the two. This combination should aim, on the one hand to secure to each man the largest measure of individual liberty that is compatible with his fellows getting from life a just share of the good things to which they are legitimately entitled; while, on the other hand, it should aim to bring about among well-behaved, hardworking people a measure of equality which shall be substantial, and which shall yet permit to the individual the personal liberty of achievement and reward without which life would not be worth living, without which all progress would stop, and civilization first stagnate and then go backwards. Such a combination cannot be completely realized. It can be realized at all only by the application of the spirit of fraternity, the spirit of brotherhood. This spirit demands that each man shall learn and apply the principle that his liberty must be used not only for his own benefit but for the interest of the community as a whole, while the community in its turn, acting as a whole, shall understand that while it must insist on its own rights as against the individual, it must also scrupulously safeguard these same rights of the individual.

Individual Liberty (1926), Liberty and Politics

Beat Zen and Hasidism talk with Maurice Friedman https://www.youtube.com/watch?v=SPYuvHcRoyw
Context: This is what troubles me about what we'll call vaguely "the new youth". There's a certain sloppiness. For example, at Millbrook in New York - that place is a mess, it's an unspeakable mess! Everything is dilapidated, it's a pad, not just a pad, but a mattress with the stuffing coming out of it. And this bothers me - because, after all, in America, it's bad enough anyway, we don't revere material, we mistreat it terribly. Los Angeles is the most amazing mistreatment of material that one can see in centuries. This is not a materialistic civilization at all. It is a civilization devoted to the hatred and destruction of material, its conversion into junk and poison gas. And therefore, one of the most sacred missions to be imposed upon those who would be liberated from this culture is that they shall love material, that they shall love color, that they shall dress beautifully, that they shall cook well, that they shall live in lovely houses, and that they shall preserve the face of nature. And this is the cardinal thing in your tradition, my friend, because when the Lord God created the material world, he surprised himself. And having already created it, he sat back, and saw then, that it was good. Very good.

Anarchism: Its Philosophy and Ideal (1896)
Context: A different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst — not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all men to develop free initiative, free action, free association.
It seeks the most complete development of individuality combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all.

The Relation of the State to the Invididual (1890)

From a letter to Hermann Huth, Vice-President of the German Vegetarian Federation, 27 December 1930. Supposedly published in German magazine Vegetarische Warte, which existed from 1882 to 1935. Einstein Archive 46-756. Quoted in The Ultimate Quotable Einstein by Alice Calaprice (2011), [//books.google.it/books?id=G_iziBAPXtEC&pg=PA453 p. 453].
1930s
Context: Besides agreeing with the aims of vegetarianism for aesthetic and moral reasons, it is my view that a vegetarian manner of living by its purely physical effect on the human temperament would most beneficially influence the lot of mankind.

the non-coercive social persuasion which operates in a family or a community. It says "we should…".
"Triangulation", p. 13
On Fraternity : Politics Beyond Liberty & Equality (2007)

His editorial in his Journal the Sankhya cited in Prasanta Chandra Mahalanobis, 14 December 2013, School of Mathematics and Statistics University of St Andrews, Scotland http://www-history.mcs.st-and.ac.uk/Biographies/Mahalanobis.html,
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