
Bk. 1, ch. 6; as translated by Henry Graham Dakyns in Cyropaedia (2004) p. 31.
Cyropaedia, 4th Century BC
A collection of quotes on the topic of labour, labourer, work, working.
Bk. 1, ch. 6; as translated by Henry Graham Dakyns in Cyropaedia (2004) p. 31.
Cyropaedia, 4th Century BC
Part III Poems, Tune, Il Segreto per esser felice (March 24, 1858)
The Life of James Clerk Maxwell (1882)
1936 speeches to the Great Council of Chiefs
As quoted in Karl Marx: A Life, by Francis Wheen, London: UK, Fourth Estate (1999) p. 340.
"Don't Let Colonel Blimp Ruin the Home Guard" article for the Evening Standard, 8 January 1941
Context: Even as it stands, the Home Guard could only exist in a country where men feel themselves free. The totalitarian states can do great things, but there is one thing they cannot do: they cannot give the factory-worker a rifle and tell him to take it home and keep it in his bedroom. THAT RIFLE HANGING ON THE WALL OF THE WORKING-CLASS FLAT OR LABOURER'S COTTAGE, IS THE SYMBOL OF DEMOCRACY. IT IS OUR JOB TO SEE THAT IT STAYS THERE.
The Living Testament: The Essential Writings of Christianity Since the Bible (1985), p. 66.
From St. Athanasius' Life of St. Antony
Philosophy degree (1783), in: The Secret School of Wisdom: The Authentic Rituals and Doctrinces of the Illuminati, ed. by Josef Wäges and Reinhard Markner, Lewis Masonic 2015, p. 364.
"Fragments of a Tariff Discussion", Collected Works of Abraham Lincoln, Vol. 1, p. 415 http://quod.lib.umich.edu/l/lincoln/lincoln1/1:423?rgn=div1;view=fulltext; according to the source Lincoln's "scraps about protection were written by Lincoln, between his election to Congress in 1846, and taking his seat in Dec. 1847".
1840s
is the closest to the truth. http://www.marxists.org/subject/women/authors/firestone-shulamith/dialectic-sex.htm
The Dialectic of Sex (1970)
Jasper Ridley, Tito: A Biography (Constable and Company Ltd., 1994), p. 128.
Other
The Road to Wigan Pier Diary 6-10 February (1936)
“Anyone who votes Labour ought to be locked up.”
Speech at Woodford, October 1959[citation needed]
“Death is the end of life; ah, why
Should life all labour be?”
Choric Song, st. 4
The Lotos-Eaters (1832)
Context: Death is the end of life; ah, why
Should life all labour be?
Let us alone. Time driveth onward fast,
And in a little while our lips are dumb.
Let us alone. What is it that will last?
All things are taken from us, and become
Portions and parcels of the dreadful past.
Let us alone. What pleasure can we have
To war with evil? Is there any peace
In ever climbing up the climbing wave?
All things have rest, and ripen toward the grave
In silence; ripen, fall and cease:
Give us long rest or death, dark death, or dreamful ease.
Lucretia, Part II, Chapter XII
Context: The most useless creature that ever yawned at a club, or counted the vermin on his rags under the suns of Calabria, has no excuse for want of intellect. What men want is not talent, it is purpose,—in other words, not the power to achieve, but the will to labour.
"Some Thoughts on the Common Toad" http://www.k-1.com/Orwell/site/work/essays/commontoad.html, Tribune (12 April 1946)
Context: Certainly we ought to be discontented, we ought not simply to find out ways of making the best of a bad job, and yet if we kill all pleasure in the actual process of life, what sort of future are we preparing for ourselves? If a man cannot enjoy the return of spring, why should he be happy in a labour-saving Utopia? What will he do with the leisure that the machine will give him?
“Labour cannot emancipate itself in the white skin where in the black it is branded.”
Vol. I, Ch. 10, Section 7, pg. 329.
Das Kapital (Buch I) (1867)
Source: Das Kapital/Das kommunistische Manifest
Context: In the United States of North America, every independent movement of the workers was paralysed so long as slavery disfigured a part of the Republic. Labour cannot emancipate itself in the white skin where in the black it is branded.
“Thou, O God, dost sell us all good things at the price of labour.”
The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.
Source: Regards sur le monde actuel [Reflections on the World Today] (1931), pp. 158-159
The News Quiz, BBC Radio 4, July 1997 (rebroadcast on BBC 7, 23 July 1999)
Variant: It seems a shallow observation, but… the Tory Conference are not an attractive lot, are they? I mean, if all those people were born in the same village, you'd blame pollution, wouldn't you?
Section 2, paragraph 30.
The Manifesto of the Communist Party (1848)
1770s, African Slavery in America (March 1775)
Inauguration of Library of Birmingham, Jan 2013
Vol. II, Ch. VIII, p. 174.
(Buch II) (1893)
In a letter to the Duke Alfonso of Ferrara, From Venice, April 1, 1518; as quoted by J.A.Y. Crowe & G.B. Cavalcaselle in Titian his life and times - With some account ..., publisher John Murray, London, 1877, p. 181-82
1510-1540
Vol. II, Ch. VIII, p. 163.
(Buch II) (1893)
Conversation: Elon Musk on Wired Science (2007)
The Collected Works of Abraham Lincoln edited by Roy P. Basler, Volume I, "Fragments of a Tariff Discussion" (1 December 1847)
1840s
Grundrisse (1857-1858)
Source: Notebook IV, The Chapter on Capital, p. 308.
Vol. II, Ch. XV, p. 285.
(Buch II) (1893)
“The circulation of capital realizes value, while living labour creates value.”
(1857/58)
Source: Notebook V, The Chapter on Capital, p. 463.
Vol. I, Ch. 2, pg. 99.
(Buch I) (1867)
Speech http://hansard.millbanksystems.com/commons/1850/may/14/foreign-corn in the House of Commons (14 May 1850).
1850s
Source: The German Ideology (1845-1846), Vol. 1, Part 1.
“The calculus of utility aims at supplying the ordinary wants of man at the least cost of labour.”
Source: The Theory of Political Economy (1871), Chapter I, Introduction, p. 53.
“Honest labour bears a lovely face.”
Patient Grissell (1599), Act i. Sc. 1.
Lakshmidhar Mishra in: Human Bondage: Tracing Its Roots in India http://books.google.co.in/books?id=WNuGAwAAQBAJ&pg=PA425, SAGE Publications India, 12 July 2011, p. 425
From his book On the “Labour Problems in Indian Industry”
Nobel banquet speech http://nobelprize.org/nobel_prizes/physics/laureates/1976/ting-speech.html, December 10, 1976
About the Bharatiya Mazdoor Sangh (BMS). Elst, Koenraad (2001). Decolonizing the Hindu mind: Ideological development of Hindu revivalism. New Delhi: Rupa. p. 154
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.
§ 134
2010s, 2015, Laudato si' : Care for Our Common Home
Speech (August 1940), quoted in Pavlos Giannelia, 'France Returns to the Soil', Land and Freedom, Vol. XLI, No. 1, January-February 1941, p. 23 and Eugen Weber, 'France', in Hans Rogger and Eugen Weber (eds.), The European Right: A Historical Profile (University of California Press, 1966), p. 113.
Vol. I, Ch. 11, pg. 336.
(Buch I) (1867)
Source: Ten Years of New Labour edited by Matt Beech and Simon Lee (2008), pp. xi.
Hitherto it has grown out of the secure, non-struggling life of the aristocrat. In future it may be expected to grow out of the secure and not-so-struggling life of whatever citizens are personally able to develop it. There need be no attempt to drag culture down to the level of crude minds. That, indeed, would be something to fight tooth and nail! With economic opportunities artificially regulated, we may well let other interests follow a natural course. Inherent differences in people and in tastes will create different social-cultural classes as in the past—although the relation of these classes to the holding of material resources will be less fixed than in the capitalistic age now closing. All this, of course, is directly contrary to Belknap's rampant Stalinism—but I'm telling you I'm no bolshevik! I am for the preservation of all values worth preserving—and for the maintenance of complete cultural continuity with the Western-European mainstream. Don't fancy that the dethronement of certain purely economic concepts means an abrupt break in that stream. Rather does it mean a return to art impulses typically aristocratic (that is, disinterested, leisurely, non-ulterior) rather than bourgeois.
Letter to Clark Ashton Smith (28 October 1934), in Selected Letters V, 1934-1937 edited by August Derleth and Donald Wandrei, pp. 60-64
Non-Fiction, Letters
Speech http://hansard.millbanksystems.com/commons/1846/may/15/corn-importation-bill-adjourned-debate in the House of Commons (15 May 1846).
1840s
L.K. Advani, The Organiser, 31 October 2004 issue. p. 13, Article Named- Dedicated Rashtrasevak https://web.archive.org/web/20120331123458/http://organiser.org/archives/historic/dynamic/modulesa3a9.html?name=Content&pa=showpage&pid=48&page=13
Source: Interregional and international trade. (1933), p. 307; As cited in: Irwin, Douglas A. "Ohlin Versus Stolper-Samuelson." No. w7641. National bureau of economic research, 2000. p. 4.
The Notebooks of Leonardo da Vinci (1883), XIX Philosophical Maxims. Morals. Polemics and Speculations.
Quoted in: Raymond Durgnat (1974) Jean Renoir: Raymond Durgnat, p. 370
undated quotes
Letter to Colette, December 28, 1916
1910s
A Commentary on St. Paul's Epistle to the Galatians (1535. Translation revised 1953 by Philip S Watson. On Galatians 1:4.)
Grundrisse (1857-1858)
Source: Notebook III, The Chapter on Capital, p. 259.
The Notebooks of Leonardo da Vinci (1883), XX Humorous Writings
As quoted in Summa Theologica Part II of Second Part Q. 182, Art 4
“Unlimited exploitation of cheap labour-power is the sole foundation of their power to compete.”
Vol. I, Ch. 15, Section 8, pg. 520.
(Buch I) (1867)
Vol. II, Ch. XXI, p. 520.
(Buch II) (1893)
Vol. I, Ch. 17, Section IV, pg. 581.
(Buch I) (1867)
Religion—a Reality part II. Secondly, "It is not a vain thing"—that is, IT IS NO TRIFLE. (June 22nd, 1862) http://www.biblebb.com/files/spurgeon/0457.HTM
A dîner, il nous disait qu'il se trouvait beaucoup mieux, et nous lui avons fait observer, à ce sujet, que, depuis quelque temps néanmoins, il ne sortait plus, et travaillat huit, dix, douze heures par jour.
«C'est cela même,» disait-il: «le travail est mon élément; je suis né et construit pour le travail. J'ai connu les limites de mes jambes, j'ai connu les limites de mes yeux; je n'ai jamais pu connaître celles de mon travail.»
Mémorial de Sainte Hélène, Volume 6, p. 272 https://play.google.com/books/reader?id=qSliAAAAcAAJ&printsec=frontcover&output=reader&hl=en&pg=GBS.PA272
About
Section 1, paragraph 30, lines 3-8.
The Manifesto of the Communist Party (1848)
GM I 2 p. 26
Source: Nietzsche and Philosophy (1962), p. 2
Vol. I, Ch. 15 (last sentence), pg. 556.
(Buch I) (1867)
Speech, (28 March 1923), Seanad Éireann (Irish Free Senate), on the Damage to Property (Compensation) Bill http://historical-debates.oireachtas.ie/S/0001/S.0001.192303280011.html
Section 1, paragraph 34.
The Manifesto of the Communist Party (1848)
“Our labour preserves us from three great evils -- weariness, vice, and want.”
Citas, Candide (1759)
Dreams and Facts https://users.drew.edu/jlenz/br-dreams.html (1919)
1910s
Vol. I, Ch. 15, Section 2, pg. 430.
(Buch I) (1867)
1770s, African Slavery in America (March 1775)
“But if the labourers could live on air they could not be bought at any price.”
Vol. I, Ch. 24, Section 4, pg. 657.
(Buch I) (1867)
Speech http://hansard.millbanksystems.com/commons/1846/may/15/corn-importation-bill-adjourned-debate in the House of Commons (15 May 1846).
1840s
Vol. I, Ch. 14, Section 5, pg. 396.
(Buch I) (1867)
Vol. II, Ch. XIX, p. 384.
(Buch II) (1893)
Section 2, paragraph 20, lines 9-13.
The Manifesto of the Communist Party (1848)
“In reality, the labourer belongs to capital before he has sold himself to capital.”
Vol. I, Ch. 23, pg. 633.
(Buch I) (1867)
Preface to the Second Edition (December 1869).
Faraday as a Discoverer (1868)
Context: The experimental researches of Faraday are so voluminous, their descriptions are so detailed, and their wealth of illustration is so great, as to render it a heavy labour to master them. The multiplication of proofs, necessary and interesting when the new truths had to be established, are however less needful now when these truths have become household words in science.
Sermon 38 "A Caution against Bigotry http://www.ccel.org/ccel/wesley/sermons.v.xxxviii.html
Sermons on Several Occasions (1771)
Context: In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.
O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.
I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another’s not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him.
“It’s certain there is no fine thing
Since Adam’s fall but needs much labouring.”
St. 3
In The Seven Woods (1904), Adam's Curse http://poetry.poetryx.com/poems/1431/
Context: It’s certain there is no fine thing
Since Adam’s fall but needs much labouring.
There have been lovers who thought love should be
So much compounded of high courtesy
That they would sigh and quote with learned looks
Precedents out of beautiful old books;
Yet now it seems an idle trade enough.
Note to Stanza 27
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas
Context: I have said that God is pleased with nothing but love; but before I explain this, it will be as well to set forth the grounds on which the assertion rests. All our works, and all our labours, how grand soever they may be, are nothing in the sight of God, for we can give Him nothing, neither can we by them fulfil His desire, which is the growth of our soul. As to Himself He desires nothing of this, for He has need of nothing, and so, if He is pleased with anything it is with the growth of the soul; and as there is no way in which the soul can grow but in becoming in a manner equal to Him, for this reason only is He pleased with our love. It is the property of love to place him who loves on an equality with the object of his love. Hence the soul, because of its perfect love, is called the bride of the Son of God, which signifies equality with Him. In this equality and friendship all things are common, as the Bridegroom Himself said to His disciples: I have called you friends, because all things, whatsoever I have heard of my Father, I have made known to you.
“Labour is blossoming or dancing where
The body is not bruised to pleasure soul.”
Among School Children http://poetry.poetryx.com/poems/1437/, st. 8
The Tower (1928)
Context: Labour is blossoming or dancing where
The body is not bruised to pleasure soul.
Nor beauty born out of its own despair,
Nor blear-eyed wisdom out of midnight oil.
O chestnut-tree, great-rooted blossomer,
Are you the leaf, the blossom or the bole?
O body swayed to music, O brightening glance,
How can we know the dancer from the dance?
Comment of late 1788 or early 1789 upon his slaves http://www.mountvernon.org/george-washington/slavery/the-only-unavoidable-subject-of-regret/, as recorded by David Humphreys, in his notebooks on his conversations with Washington, now in the Rosenbach Library in Philadelphia<!-- as quoted in "Housing and Family Life of the Mount Vernon Negro," unpublished paper by Charles C. Wall, prepared for the Mount Vernon Ladies' Association (May 1962), prefatory note]. -->
1780s
Context: The unfortunate condition of the persons, whose labour in part I employed, has been the only unavoidable subject of regret. To make the Adults among them as easy & as comfortable in their circumstances as their actual state of ignorance & improvidence would admit; & to lay a foundation to prepare the rising generation for a destiny different from that in which they were born; afforded some satisfaction to my mind, & could not I hoped be displeasing to the justice of the Creator.
Par l’art seulement, nous pouvons sortir de nous, savoir ce que voit un autre de cet univers qui n’est pas le même que le nôtre et dont les paysages nous seraient restés aussi inconnus que ceux qu’il peut y avoir dans la lune. Grâce à l’art, au lieu de voir un seul monde, le nôtre, nous le voyons se multiplier, et autant qu’il y a d’artistes originaux, autant nous avons de mondes à notre disposition, plus différents les uns des autres que ceux qui roulent dans l’infini et qui, bien des siècles après qu’est éteint le foyer dont il émanait, qu’il s’appelât Rembrandt ou Vermeer, nous envoient encore leur rayon spécial.<p>Ce travail de l’artiste, de chercher à apercevoir sous la matière, sous de l’expérience, sous des mots, quelque chose de différent, c’est exactement le travail inverse de celui que, à chaque minute, quand nous vivons détourné de nous-même, l’amour-propre, la passion, l’intelligence, et l’habitude aussi accomplissent en nous, quand elles amassent au-dessus de nos impressions vraies, pour nous les cacher entièrement, les nomenclatures, les buts pratiques que nous appelons faussement la vie.
Source: In Search of Lost Time, Remembrance of Things Past (1913-1927), Vol. VII: The Past Recaptured (1927), Ch. III: "An Afternoon Party at the House of the Princesse de Guermantes"