
Henri Fayol (1917) "Préface à Administration industrielle et générale" in: Dunod and Pinat eds. (1918) l’éveil de l’esprit public. p. 6
such as the laying down, interpretation, and abrogation of laws, the fortification of cities, deciding on war and peace, &c. But if this charge belong to a council, composed of the general multitude, then the dominion is called a democracy; if the council be composed of certain chosen persons, then it is an aristocracy ; and, if, lastly, the care of affairs of state, and, consequently, the dominion rest with one man, then it has the name of monarchy.
Source: Political Treatise (1677), Ch. 2, Of Natural Right
Henri Fayol (1917) "Préface à Administration industrielle et générale" in: Dunod and Pinat eds. (1918) l’éveil de l’esprit public. p. 6
Source: Earthsea Books, A Wizard of Earthsea (1968), Chapter 7
p. 50 https://books.google.com/books?id=Zsm3TLe1cAUC&pg=PA50
The Expansion of England (1883)
Letter to Friedrich Engels (13 February 1863), quoted in The Collected Works of Karl Marx and Friedrich Engels: Volume 41. Letters 1860–64 (2010), p. 453
“By common consent, Wolfram is the greatest medieval poet before Dante.”
Victor Duruy (trans. E. H. & M. D. Whitney) The History of the Middle Ages (New York: H. Holt, 1891) p. 338.
Criticism
1940s, Religion and Science: Irreconcilable? (1948)
Context: While religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.
There are pessimists who hold that such a state of affairs is necessarily inherent in human nature; it is those who propound such views that are the enemies of true religion, for they imply thereby that religious teachings are Utopian ideals and unsuited to afford guidance in human affairs. The study of the social patterns in certain so-called primitive cultures, however, seems to have made it sufficiently evident that such a defeatist view is wholly unwarranted.