“By 'socialism' I mean a classless society in which the State has disappeared, production is cooperative, and no man has political or economic power over another. The touchstone would be the extent to which each individual could develop his own talents and personality.”

"The Root is Man" (1946).

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Dwight Macdonald5

journalist 1906–1982

Robert Gilpin (1930–2018) Political scientist

p, 125
War and Change in World Politics (1981)

“The duty of the scholar, of the educated man, of the man or woman whom society has developed talents in, the duty of that man or woman is to help build the society which has made their own advancement possible.”

John F. Kennedy (1917–1963) 35th president of the United States of America

1963, Address at the Free University of Berlin

“I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs of the community, would distribute the work to be done among all those able to work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt to develop in him a sense of responsibility for his fellow men in place of the glorification of power and success in our present society. Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralisation of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?”

Albert Einstein (1879–1955) German-born physicist and founder of the theory of relativity

1940s, Why Socialism? (1949)

“Now, state socialism, by objecting to one form of ownership, mainly the right of individual ownership over the means of production, in effect, placed the lives and liberty of all its citizens in the hands of a government clique and does this very simply because no liberty could be achieved in society. If the state apparatus alone has control over means of production like printing presses and the broadcast medium of the airwaves, this control of the means of production is a control over the ends that people in society can seek.”

Roy A. Childs, Jr. (1949–1992) American libertarian essayist and critic

Roy A. Childs, Jr. “Property Rights/Civil Liberties: Two Sides of One Coin,” lecture presented at Stanford University for Cato Institute’s Summer Seminars on Political Economy (August 6, 1978). Reprinted in Liberty Against Power, San Francisco: CA, Fox & Wilkes (1994) p. 210

“Each man has his own vocation; his talent is his call. There is one direction in which all space is open to him.”

Ralph Waldo Emerson (1803–1882) American philosopher, essayist, and poet

“For the Anarchist, freedom is not an abstract philosophical concept, but the vital concrete possibility for every human being to bring to full development all capacities and talents with which nature has endowed him, and turn them to social account. The less this natural development of man is interfered with by ecclesiastical or political guardianship, the more efficient and harmonious will human personality become, the more will it become the measure of the intellectual culture of the society in which it has grown.”

Rudolf Rocker book Anarcho-Syndicalism

Source: Anarcho-Syndicalism (1938), Ch. 1 "Anarchism: Its Aims and Purposes"
Context: Anarchism recognises only the relative significance of ideas, institutions, and social conditions. It is, therefore not a fixed, self enclosed social system, but rather a definite trend in the historical development of mankind, which, in contrast with the intellectual guardianship of all clerical and governmental institutions, strives for the free unhindered unfolding of all the individual and social forces in life. Even freedom is only a relative, not an absolute concept, since it tends constantly to broaden its scope and to affect wider circles in manifold ways. For the Anarchist, freedom is not an abstract philosophical concept, but the vital concrete possibility for every human being to bring to full development all capacities and talents with which nature has endowed him, and turn them to social account. The less this natural development of man is interfered with by ecclesiastical or political guardianship, the more efficient and harmonious will human personality become, the more will it become the measure of the intellectual culture of the society in which it has grown.

“The economic basis for the complete withering away of the state is such a high stage of development of communism at which the antithesis between mental and physical labour disappears, at which there consequently disappears one of the principal sources of modern social quality - a source, moreover, which cannot on any account be removed immediately by the mere conversion of the means of production into public property, by the mere expropriation of the capitalists.”

Vladimir Lenin book The State and Revolution

The Lenin Anthology, p.379
The State and Revolution (1917)

“...what the freedom is that I love, and that to which I think all men intitled. It is not solitary, unconnected, individual, selfish Liberty. As if every Man was to regulate the whole of his Conduct by his own will. The Liberty I mean is social freedom. It is that state of things in which Liberty is secured by the equality of Restraint; A Constitution of things in which the liberty of no one Man, and no body of Men and no Number of men, can find Means to trespass on the liberty of any Person, or any description of Persons in the Society. This kind of liberty is indeed but another name for Justice, as ascertained by wise Laws, and secured by well-constructed institutions.”

Edmund Burke (1729–1797) Anglo-Irish statesman

Letter to Charles-Jean-François Depont (November 1789), quoted in Alfred Cobban and Robert A. Smith (eds.), The Correspondence of Edmund Burke, Volume VI: July 1789–December 1791 (1967), p. 42
1780s

“The liberation of our continent means more than overcoming economic, social, and political dependence. It means, in a deeper sense, to see the becoming of mankind as a process of the emancipation of man in history. It is to see man in search of a qualitatively different society in which he will be free from all servitude, in which he will be the artisan of his own destiny.”

Gustavo Gutiérrez (1928) Peruvian theologian

Source: A Theology of Liberation (1971), p. 91

“The touchstone, therefore, should be how far any political or social theory enables the individual to rise above his petty self and thus think in terms of the good of all. The law of life should not be competition or acquisitiveness but cooperation, the good of each contributing to the good of all.”

Jawaharlal Nehru (1889–1964) Indian lawyer, statesman, and writer, first Prime Minister of India

As quoted in World Marxist Review : Problems of Peace and Socialism (1958), p. 40
Context: Democracy and socialism are means to an end, not the end itself. We talk of the good of society. Is this something apart from, and transcending, the good of the individuals composing it? If the individual is ignored and sacrificed for what is considered the good of the society, is that the right objective to have?
It was agreed that the individual should not be sacrificed and indeed that real social progress will come only when opportunity is given to the individual to develop, provided "the individual" is not a selected group but comprises the whole community. The touchstone, therefore, should be how far any political or social theory enables the individual to rise above his petty self and thus think in terms of the good of all. The law of life should not be competition or acquisitiveness but cooperation, the good of each contributing to the good of all.

“By 'socialism' I mean a classless society in which the State has disappeared, production is cooperative, and no man has political or economic power over another. The touchstone would be the extent to which each individual could develop his own talents and personality.”

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Dwight Macdonald5

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