“We need a social theory that sees all social phenomena, including itself, as being partly the product of how people in a community deploy semiotic resources: how we mean, and what we mean, by every meaningful act.”

Source: Textual politics: Discourse and social dynamics, 1995, p. 15

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Jay Lemke31

American academic 1946

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“Material production - the production, for example, or cars, televisions, clothing, and food - creates the means of social life. … Immaterial production, by contrast, including the production of ideas, knowledges, communication, cooperation, and affective relations, tends to create not the means of social life but social life itself.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

146
Multitude: War and Democracy in the Age of Empire

“At the founding of this Movement we formed the decision that we would give expression to this idea of ours of the identity of the two conceptions: despite all warnings, on the basis of what we had come to believe, on the basis of the sincerity of our will, we christened it "National Socialist.' We said to ourselves that to be 'national' means above everything to act with a boundless and all-embracing love for the people and, if necessary, even to die for it. And similarly to be 'social' means so to build up the state and the community of the people that every individual acts in the interest of the community of the people and must be to such an extent convinced of the goodness, of the honorable straightforwardness of this community of the people as to be ready to die for it.”

Adolf Hitler (1889–1945) Führer and Reich Chancellor of Germany, Leader of the Nazi Party

Munich - Speech of April 12, 1922 https://archive.org/stream/TheSpeechesOfAdolfHitler19211941/hitler-speeches-collection_djvu.txt <br class="br">1920s

“…human beings need community. If there are no communities available for constructive ends, there will be destructive, murderous communities… Only the social sector, that is, the nongovernmental, nonprofit organization, can create what we now need, communities for citizens… What the dawning 21st century needs above all is equally explosive growth of the nonprofit social sector in building communities in the newly dominant social environment, the city.”

Peter F. Drucker (1909–2005) American business consultant

Civilizing the City, Leader to Leader, No. 7 (Winter 1998)
1990s and later

“we will argue that the dominant form of contemporary production, which exerts its hegemony over the others, creates "immaterial goods" such as ideas, knowledge, forms of communication, and relationships. … what is produced in this case is not just material goods but actual social relationships and forms of life. We will call this kind of production "biopolitical" to highlight how general its products are and how directily it engages social life in its entirety.”

Antonio Negri book Multitude: War and Democracy in the Age of Empire

94
Multitude: War and Democracy in the Age of Empire

“Under communism (socialism), there is no incentive to supply people with anything they need or want, including safety.”

George Reisman (1937) American economist

Capitalism: A Treatise on Economics (1996)

“The word 'policy' generally refers to the principles that govern action directed towards given ends. Any study of policy therefore should concern itself with three things — what we want (the ends), how we get it (the means), and who are 'we,' that is, what is the nature of the organization or group concerned. Science is concerned with means rather than with ends. The study of "what we want" (objectives) extends beyond the boundaries of the social sciences into the field of ethics. It is not the business of the social sciences to evaluate the ultimate ends of human activity. The social sciences, therefore, cannot give a final answer to the question whether any given policy is right. The social scientist can study what people say they want, what they think they want and may even infer from their behaviour what they really want, but it is not the business of science to say whether people want right things.”

Kenneth E. Boulding (1910–1993) British-American economist

Source: 1950s, Principles of economic policy, 1958, p. 1-2

“An information system is an organisation of people, materials and machines that serves to facilitate the transfer of information from one person to another. Its function is social: to aid human communication. If we take this to mean all reception of signals by the human senses (sight, sound, small, touch, taste,…)- then communication is an incessant and essential accompaniment of all human activity. If we restrict the meaning of signals to flowing between people, much of the daily life of most of us is occupied by such interpersonal acts.”

Brian Campbell Vickery (1918–2009) British information theorist

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“Our religion teaches us that every human being is unique and must play his part in working out his own salvation. So whereas socialists begin with society, and how people can be fitted in, we start with Man, whose social and economic relationship are just part of his wider existence. Because we see man as a spiritual being, we utterly reject the Marxist view, which gives pride of place to economics…The religious tradition values economic activity, how we earn our living, create wealth, but warns against obsession with it, warns against putting it above all else. Money is not an end in itself, but a means to an end.”

Margaret Thatcher (1925–2013) British stateswoman and politician

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“A physical system is just that: a physical system. What is systematized is matter itself, and the processes in which the system is realized are also material. But a biological system is more complex: it is both biological and physical — it is matter with the added component of life; and a social system is more complex still: it is physical, and biological, with the added component of social order, or value. … A semiotic system is still one step further in complexity: it is physical, and biological, and social —and also semiotic: what is being systematized is meaning. In evolutionary terms, it is a system of the fourth order of complexity”

Michael Halliday (1925–2018) Australian linguist

Michael Halliday (2005, p. 68) as cited in: Andrew Halliday and Marion Glaser (2011) "A Management Perspective on Social Ecological Systems". In: Human Ecology Review, Vol. 18, No. 1, 2011.
1970s and later

“The biological organism and the social persona are profoundly different social constructions. The different systems of social practices, including discourse practices, through which these two notions are constituted, have their meanings, and are made use of, are radically incommensurable. The biological notion of a human organism as an identifiable individual unit of analysis depends on the specific scientific practices we use to construct the identity, the boundedness, the integrity, and the continuity across interactions of this unit. The criteria we use to do so: DNA signatures, neural micro-anatomy, organism-environment boundaries, internal physiological interdependence of subsystems, external physical probes of identification at distinct moments of physical time -- all depend on social practices and discourses profoundly different from those in terms of which we define the social person.
The social-biographical person is also an individual insofar as we construct its identity, boundedness, integrity, and continuity. But the social practices and discourses we deploy in these constructions are quite different. We define the social person in terms of social interactions, social roles, socially and culturally meaningful behavior patterns. We construct from these notions of the personal identity of an individual the separateness and independence of that individual from the social environment with which it transacts, the internal unity or integrity of the individual as a consistent persona, and the continuity of that persona across social interactions.”

Jay Lemke (1946) American academic

Source: Textual politics: Discourse and social dynamics, 1995, p. 68

“We need a social theory that sees all social phenomena, including itself, as being partly the product of how people in a community deploy semiotic resources: how we mean, and what we mean, by every meaningful act.”

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Jay Lemke31

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