"This Philosophy" from Anarchism Is Not Enough (London: Jonathan Cape, 1928)
Source: Why Men Love Bitches: From Doormat to Dreamgirl-A Woman's Guide to Holding Her Own in a Relationship
Part I : Contemporary Issues in Science, Ch. 1 : "The Scientist as Rebel"; this first appeared in New York Review of Books (25 May 1995).
The Scientist As Rebel (2006)
Context: There is no such thing as a unique scientific vision, any more than there is a unique poetic vision. Science is a mosaic of partial and conflicting visions. But there is one common element in these visions. The common element is rebellion against the restrictions imposed by the locally prevailing culture, Western or Eastern as the case may be. It is no more Western than it is Arab or Indian or Japanese or Chinese. Arabs and Indians and Japanese and Chinese had a big share in the development of modern science. And two thousand years earlier, the beginnings of science were as much Babylonian and Egyptian as Greek. One of the central facts about science is that it pays no attention to East and West and North and South and black and yellow and white. It belongs to everybody who is willing to make the effort to learn it. And what is true of science is true of poetry.... Poetry and science are gifts given to all of humanity.
Source: Meat Market: Female Flesh Under Capitalism (2010), Chapter Four
Notebook VII, The Chapter on Capital, pp. 628–629.
Grundrisse (1857/58)
Context: The development of fixed capital indicates in still another respect the degree of development of wealth generally, or of capital…
The creation of a large quantity of disposable time apart from necessary labour time for society generally and each of its members (i. e. room for the development of the individuals’ full productive forces, hence those of society also), this creation of not-labour time appears in the stage of capital, as of all earlier ones, as not-labour time, free time, for a few. What capital adds is that it increases the surplus labour time of the mass by all the means of art and science, because its wealth consists directly in the appropriation of surplus labour time; since value directly its purpose, not use value. It is thus, despite itself, instrumental in creating the means of social disposable time, in order to reduce labour time for the whole society to a diminishing minimum, and thus to free everyone’s time for their own development. But its tendency always, on the one side, to create disposable time, on the other, to convert it into surplus labour...
The mass of workers must themselves appropriate their own surplus labour. Once they have done so – and disposable time thereby ceases to have an antithetical existence – then, on one side, necessary labour time will be measured by the needs of the social individual, and, on the other, the development of the power of social production will grow so rapidly that, even though production is now calculated for the wealth of all, disposable time will grow for all. For real wealth is the developed productive power of all individuals. The measure of wealth is then not any longer, in any way, labour time, but rather disposable time. Labour time as the measure of value posits wealth itself as founded on poverty, and disposable time as existing in and because of the antithesis to surplus labour time; or, the positing of an individual’s entire time as labour time, and his degradation therefore to mere worker, subsumption under labour. The most developed machinery thus forces the worker to work longer than the savage does, or than he himself did with the simplest, crudest tools.
April 28, 1778, p. 404
Life of Samuel Johnson (1791), Vol III
“Measure what is measurable, and make measurable what is not so.”
The quote is widely misattributed to Galilei, but is actually from two French scholars, Antoine-Augustin Cournot and Thomas-Henri Martin. See "Der messende Luchs: Zwei verbreitete Fehler in der Galilei-Literatur" by Andreas Kleinert in "NTM Zeitschrift für Geschichte der Wissenschaften, Technik und Medizin" May 2009, Volume 17, Issue 2, pp 199–206.
Attributed
Source: The Wheel of Time: Shamans of Ancient Mexico, Their Thoughts About Life, Death and the Universe, (1998), Quotations from "Journey to Ixtlan" (Chapter 8)
