“The revelation that systems organize on their own sat poorly with the apostles of social sciences—especially political scientists who base their theories on imposing external controls to achieve selected political goals. They are accustomed to thinking about government-produced certainties, not ambiguous probabilities. In their linear calculations, humanity must be physically forced to follow the guiding light of political leaders or flavor-of-the-month ideologies. The economy and human actions must march in step with legislative or dictated law, no matter what the outcome. Yet natural systems do not operate this way.”

— L. K. Samuels

Source: In Defense of Chaos: The Chaology of Politics, Economics and Human Action, (2013), p. 10-11

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L. K. Samuels 76

American writer 1951

Carroll Quigley (1910–1977) American historian

Oscar Iden Lecture Series, Lecture 3: "The State of Individuals" (1976)

“Capitalism is a system in which many scarce resources are owned privately, and decisions about allocating them are a private prerogative. Democracy is a system through which people as citizens may express preferences about allocating resources that they do not privately own. Hence the perennial question of political theory and of practical politics concerns the competence of these two systems with regard to each other. Is it possible for governments to control a capitalist economy? In particular, is it possible to steer the economy against the interests and preferences of those who control productive wealth?”

Adam Przeworski (1940) Polish-American academic

Adam Przeworski and Michael Wallerstein, The American Political Science Review (Mar., 1988)

“It has been said, and perhaps with truth, that the conclusions of Political Economy partake more of the certainty of the stricter sciences than those of most of the other branches of human knowledge.”

Thomas Robert Malthus Principles of Political Economy

Book I, Introduction, p. 1
Principles of Political Economy (Second Edition 1836)

“Scientists and business leaders who care about social justice should join forces with environmental and religious organizations to give political clout to ethics. Science and religion should work together to abolish the gross inequalities that prevail in the modern world. That is my vision, and it is the same vision that inspired Francis Bacon four hundred years ago, when he prayed that through science God would "endow the human family with new mercies."”

Freeman Dyson (1923) theoretical physicist and mathematician

Progress In Religion (2000)

“In the social sciences there has been a serious gap, except where administration is involved, between the theorist and the man who must act. As a result our social science theory continues to be detached from reality. There is great need for a new social science, namely, the Science of Administration, where social theory and action must meet. Administration as conceived in this paper is, therefore, a social science with its own techniques, its own abstractions clustering around the concept of action through human organizations, and its own problems of theory. It is vitally concerned in integrating other sciences, physical, biological, psychological, and social, at the point where action is involved. Its social importance is great. Indeed if our civilization breaks down, it will be mainly a breakdown of administration, both private and public.”

Wallace Brett Donham (1877–1954) American academic

Source: "The Theory and Practice of Administration", 1936, p. 409; as cited in: Albert Lepawsky (1949), Administration, p. 662-3

“Much of social science has been built as a citadel against metaphysics and politics. Faithful to the outlook produced by the modern revolt against ancient philosophy, the classic social theorists were anxious to free themselves first from the illusions of metaphysics, then from the seeming arbitrariness of political judgments. They wanted to create a body of objective knowledge of society that would not be at the mercy of philosophical speculation or political controversy, and, up to a point, they succeeded. But now we see that to resolve its own dilemmas, social theory must again become, in a sense, both metaphysical and political. It must take a stand on issues of human nature and human knowledge for which no "scientific" elucidation is, or may ever be, available. And it must acknowledge that its own future is inseparable from the fate of society.”

Roberto Mangabeira Unger (1947) Brazilian philosopher and politician

Source: Law in Modern Societyː Toward a Criticism of Social Theory (1976), p. 266-7

“Work democracy cannot be imposed on people as a political system. It depends on the consciousness on the part of the working people in all professions of their responsibility for the social process. This consciousness may be present or it may grow in an organic manner, like a tree or an animal organism. The growth of this consciousness of social responsibility is the most important prerequisite for the prevention of the cancer-like growth of political systems in the social organism. If they are allowed to grow, they will sooner or later bring about social chaos. Furthermore, such consciousness of responsibility alone will, in the course of time, bring the institutions of human society into harmony with the natural functions of work democracy. Political systems come and go without stopping or fundamentally changing the social process. But the pulse of human society would stop and not return should the natural life functions of love, work and knowledge cease for only one day.”

Wilhelm Reich book The Mass Psychology of Fascism

The Mass Psychology of Fascism (1933), Ch. 10 : Work Democracy

“The whole justification for permitting the corporate executive to be selected by the stockholders is that the executive is an agent serving the interests of his principal. This justification disappears when the corporate executive imposes taxes and spends the proceeds for “social” purposes. He becomes in effect a public employe, a civil servant, even though he remains in name an employe of private enterprise. On grounds of political principle, it is intolerable that such civil servants—insofar as their actions in the name of social responsibility are real and not just window‐dressing—should be selected as they are now. If they are to be civil servants, then they must be selected through a political process. If they are to impose taxes and make expenditures to foster “social” objectives, then political machinery must be set up to guide the assessment of taxes and to determine through a political process the objectives to be served. This is the basic reason why the doctrine of “social responsibility” involves the acceptance of the socialist view that political mechanisms, not market mechanisms, are the appropriate way to determine the allocation of scarce resources to alternative uses.”

Milton Friedman (1912–2006) American economist, statistician, and writer

“A Friedman doctrine‐- The Social Responsibility Of Business Is to Increase Its Profits” (Sept. 1970)

“[Urban planning] must be interpreted on the basis of the social effect produced by the political instance in the urban system and/or in the social structure.”

Manuel Castells (1942) Spanish sociologist (b.1942)

Source: The Urban Question: A Marxist Approach, 1977, p. 276)

“Fascism is a religion of the state. It assumes the organic unity of the body politic and longs for a national leader attuned to the will of the people. It is totalitarian in that it views everything as political and holds that any action by the state is justified to achieve the common goal. It takes responsibility for all aspects of life, including our health and well-being, and seeks to impose uniformity of thought and action, whether by force or through regulation and social pressure. Everything, including economy and religion, must be aligned with its objectives. Any rival identity is part of the "problem" and therefore defined as the enemy. I will argue that contemporary American liberalism embodies all of these aspects of fascism… You can see why the Marxist left would resist the idea that Hitler was a revolutionary. Because if he was, then either Hitler was a force for good, or revolutions can be bad.”

Jonah Goldberg (1969) American political writer and pundit

Source: 2000s, 2008, Liberal Fascism (2008), p. 63

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L. K. Samuels 76

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