Quotes about society

page 48

Quote from 'I put me on this train', interview with Art Papier, 1979; as cited in: Joseph Beuys in America: Energy Plan for the Western Man, Carin Kuoni; New York, 1993, p. 44
1970's

Variant: Habit is thus the enormous flywheel of society, its most precious conservation agent. It alone is what keeps us all within the bounds of ordinance, and saves the children of fortune from the envious uprisings of the poor.
Source: 1890s, The Principles of Psychology (1890), Ch. 4

Source: Capitalism and Modern Social Theory (1971), pp. 15-16.

“The Meaning of a Liberal Education”, Address to the New York City High School Teachers Association (9 January 1909)
1900s

Attributed to Pat Sajak, in: Bloom: A Girl's Guide to Growing Up, (2003), p. 171
2000s

revolution
Selections from the Prison Notebooks (1971).

Introduction
2010s, 2013, Things That Matter: Three Decades of Passions, Pastimes and Politics (2013)

The 5,000 Year Leap (1981)

Quotes 1990s, 1995-1999, Education and Democracy, 1995

Cynthia Eagle Russett. Sexual Science: The Victorian Construction of Womanhood. Harvard University Press, 2009. Abstract

Margaret L. Habein (editor) (1959), Spotlight on the college student; a discussion by the Problems and Policies Committee of the American Council on Education. American Council on Education. pp 40-41

On 16 October 2018, about the support by the American white supremacist David Duke. 'Ele soa como nós': David Duke, ex-líder da Ku Klux Klan, elogia Bolsonaro, mas critica proximidade com Israel https://www.bbc.com/portuguese/brasil-45874344. BBC Brasil (16 October 2018).

" The Case for Reparations https://www.theatlantic.com/magazine/archive/2014/06/the-case-for-reparations/361631/" (June, 2014) The Atlantic

Source: Why We Fail as Christians (1919), p. 27

Source: The Corporation: The Pathological Pursuit of Profit and Power (2004), Chapter 6, Reckoning, p. 139

Source: Superiority and Subordination as Subject-matter of Sociology (1896), p. 167

"Philosophy and Fate"
The Protestant Era (1948)

“Is it ‘Moran’ or ‘Moron’?” http://www.ilanamercer.com/phprunner/public_article_list_view.php?editid1=552 WorldNetDaily.com, May 28, 2010].
2010s, 2010

Presidential campaign (April 12, 2015 – 2016), Speech about the Orlando Shooting (June 13, 2016)

Morarji Desai speaks about life and celibacy

Polish Press Agency (July 17, 2018): Polish Scientist warns against cyborgization perils https://polandinenglish.info/38094623/polish-scientist-warns-against-cyborgization-perils.

(1845)

Mont Saint Michel and Chartres (1904)

Davis v. United States, 328 U.S. 582, 597 (1946).
Judicial opinions

The Council of Europe member states have an obligation to protect LGBTI people http://www.coe.int/en/web/portal/-/the-council-of-europe-member-states-have-an-obligation-to-protect-lgbti-people, DC069(2017), Strasbourg, May 17, 2017.

Pt. I, The Poet's Tale: The Birds of Killingworth.
Tales of a Wayside Inn (1863-1874)

John Perry Barlow 2.0 (2004)

Interview with Alison McLaughlin at New York Fashion Week 2012, September 2012. [E3Mfyzi3R90].

On the causes of unemployment (1951, pg.147-48) http://papers.ssrn.com/sol3/papers.cfm?abstract_id=174849

Philosophy and Real Politics (2008).
Philosophy and Real Politics (2008)

Introductory
A Treatise on Man and the Development of His Faculties (1842)

"Reclaiming America for Christ" conference February, 2005

"Hollywood: The No-Good, The Bad And The Beastly" http://www.quarterly-review.org/?p=2432 Quarterly Review, March 16, 2014.
2010s, 2014

Hardball with Chris Matthews (26 June 2007) https://www.youtube.com/watch?v=60xDmowdTCA
2007

Source: A Theory of Justice (1971; 1975; 1999), Chapter II, Section 17, pg. 102

How I Became a Keynesian (2009)

Introduction to The Ultimate Journey: Consciousness and the Mystery of Death (2006).

About the use of Facebook. Former Facebook executive: social media is ripping society apart https://www.theguardian.com/technology/2017/dec/11/facebook-former-executive-ripping-society-apart, The Guardian (Dec. 12, 2017)

Books, Islam and the West: A Conversation with Bernard Lewis (2006)

Source: Expanded Cinema, 1970, p. 346; The Artist as Ecologist http://www.screeningthepast.com/2011/11/the-artist-as-ecologist/; Partly cited in: Derek Owens. Composition and Sustainability: Teaching for a Threatened Generation. National Council of Teachers of English, 1 jan. 2001

As quoted in NME (30 August 1997).
1990s

Referring to the figure of the prostitute.
Source: A History of European Morals from Augustus to Charlemagne (1869), Chapter 5 (3rd edition pages 282-283).

Interview with Oriana Fallaci (2 December 1979), Corriere della Sera
Interviews

"To Change a Regime by Changing a Society" (2009)
No Enemies, No Hate: Selected Essays and Poems

Prefatory Address, p. 23
Institutes of the Christian Religion (1536; 1559)

Source: Glasshouse (2006), Chapter 7, “Bottom” (p. 107)

Excerpts from an address to the Commonwealth Workshop in Nadi, 29 August 2005

Source: Old Home Town (1935), Ch. 1.

No Direction Home (2005)

The Education of Henry Adams (1907)
Context: p>The result might have been stated in a mathematical formula as early as the time of Archimedes, six hundred years before Rome fell. The economic needs of a violently centralizing society forced the empire to enlarge its slave-system until the slave-system consumed itself and the empire too, leaving society no resource but further enlargement of its religious system in order to compensate for the losses and horrors of the failure. For a vicious circle, its mathematical completeness approached perfection. The dynamic law of attraction and reaction needed only a Newton to fix it in algebraic form.At last, in 410, Alaric sacked Rome, and the slave-ridden, agricultural, uncommercial Western Empire — the poorer and less Christianized half — went to pieces. </p

Anarchism: Its Philosophy and Ideal (1896)
Context: A different conception of society, very different from that which now prevails, is in process of formation. Under the name of Anarchy, a new interpretation of the past and present life of society arises, giving at the same time a forecast as regards its future, both conceived in the same spirit as the above-mentioned interpretation in natural sciences. Anarchy, therefore, appears as a constituent part of the new philosophy, and that is why Anarchists come in contact, on so many points, with the greatest thinkers and poets of the present day.
In fact, it is certain that in proportion as the human mind frees itself from ideas inculcated by minorities of priests, military chiefs and judges, all striving to establish their domination, and of scientists paid to perpetuate it, a conception of society arises, in which conception there is no longer room for those dominating minorities. A society entering into possession of the social capital accumulated by the labor of preceding generations, organizing itself so as to make use of this capital in the interests of all, and constituting itself without reconstituting the power of the ruling minorities. It comprises in its midst an infinite variety of capacities, temperaments and individual energies: it excludes none. It even calls for struggles and contentions; because we know that periods of contests, so long as they were freely fought out, without the weight of constituted authority being thrown on the one side of the balance, were periods when human genius took its mightiest flight and achieved the greatest aims. Acknowledging, as a fact, the equal rights of all its members to the treasures accumulated in the past, it no longer recognizes a division between exploited and exploiters, governed and governors, dominated and dominators, and it seeks to establish a certain harmonious compatibility in its midst — not by subjecting all its members to an authority that is fictitiously supposed to represent society, not by trying to establish uniformity, but by urging all men to develop free initiative, free action, free association.
It seeks the most complete development of individuality combined with the highest development of voluntary association in all its aspects, in all possible degrees, for all imaginable aims; ever changing, ever modified associations which carry in themselves the elements of their durability and constantly assume new forms, which answer best to the multiple aspirations of all.

The Ethics of Belief (1877), The Duty of Inquiry
Context: Our lives are guided by that general conception of the course of things which has been created by society for social purposes. Our words, our phrases, our forms and processes and modes of thought, are common property, fashioned and perfected from age to age; an heirloom which every succeeding generation inherits as a precious deposit and a sacred trust to be handled on to the next one, not unchanged but enlarged and purified, with some clear marks of its proper handiwork. Into this, for good or ill, is woven every belief of every man who has speech of his fellows. An awful privilege, and an awful responsibility, that we should help to create the world in which posterity will live.

O interview (2003)
Context: The whole society is obsessed.... I'm not complaining — I'm just saying, "Don't be too impressed with me. Don't try to dress like me or wear your hair like mine. Find your own style. Don't spend your savings trying to be someone else. You're not more important, smarter, or prettier because you wear a designer dress." I only wear the expensive clothes because I get them free and I'm too lazy to go out and look for my own. I, a rich girl from Mexico, came here with designer clothes. And one day when I was starving in an apartment in Los Angeles, I looked at my Chanel blouses and said, "If only I could pay the rent with one of these." … In those days, the rag I used to dry my dishes was more useful. Now many who start in this business come to me for advice and ask, "How do I get started?" And I have to say, "I honestly have no idea." I think it's a bunch of accidents that happen to you and somehow you survive them and take advantage of them and something magical happens — and you have an agent.

Source: The Politics of Experience (1967), p. 2 of Introduction
Context: We are all murderers and prostitutes — no matter to what culture, society, class, nation, we belong, no matter how normal, moral, or mature we take ourselves to be.
Humanity is estranged from its authentic possibilities. This basic vision prevents us from taking any unequivocal view of the sanity of common sense, or of the madness of the so-called madman. … Our alientation goes to the roots. The realisation of this is the essential springboard for any serious reflection on any aspect of present inter-human life.

5th article
Gorbachevism (1988)

Address to the Society for Psychical Research (1897)
Context: I see no good reason why any man of scientific mind should shut his eyes to our work or deliberately stand aloof from it. Our Proceedings are, of course, not exactly parallel to the Proceedings of a society dealing with a long-established branch of science. In every form of research there must be a beginning. We own to much that is tentative, much that may turn out erroneous. But it is thus, and thus only, that each science in turn takes its stand. I venture to assert that both in actual careful record of new and important facts, and in suggestiveness, our society's work and publications will form no unworthy preface to a profounder science both of man, of nature, and of "worlds not realized" than this planet has yet known.

"What I Believe" in The Forum 84 (September 1930), p. 139; some of these expressions were also used separately in other Mencken essays.
1930s
Context: I believe that religion, generally speaking, has been a curse to mankind — that its modest and greatly overestimated services on the ethical side have been more than overcome by the damage it has done to clear and honest thinking.
I believe that no discovery of fact, however trivial, can be wholly useless to the race, and that no trumpeting of falsehood, however virtuous in intent, can be anything but vicious.
I believe that all government is evil, in that all government must necessarily make war upon liberty and the democratic form is as bad as any of the other forms.
I believe that the evidence for immortality is no better than the evidence of witches, and deserves no more respect.
I believe in the complete freedom of thought and speech — alike for the humblest man and the mightiest, and in the utmost freedom of conduct that is consistent with living in organized society.
I believe in the capacity of man to conquer his world, and to find out what it is made of, and how it is run.
I believe in the reality of progress.
I —But the whole thing, after all, may be put very simply. I believe that it is better to tell the truth than to lie. I believe that it is better to be free than to be a slave. And I believe that it is better to know than be ignorant.

"The First and the Last Catastrophe" in Popular Science Monthly (Vol. 7, (July 1875)
Context: It is a very serious thing to consider that not only the earth itself and all that beautiful face of Nature we see, but also the living things upon it, and all the consciousness of men, and the ideas of society, which have grown up upon the surface, must come to an end. We who hold that belief must just face the fact and make the best of it; and I think we are helped in this by the words of that Jew philosopher who was himself a worthy crown to the splendid achievements of his race in the cause of progress during the middle ages, Benedict Spinoza. He said, "The freeman thinks of nothing so little as of death, and his contemplation is not of death but of life." Our interest, it seems to me, lies with so much of the past as may serve to guide our actions in the present, and to intensify our pious allegiance to the fathers who have gone before us, and the brethren who are with us; and our interest lies with so much of the future as we may hope will be appreciably affected by our good actions now. Beyond that, as it seems to me, we do not know, and we ought not to care. Do I seem to say, "Let us eat and drink, for to-morrow we die?" Far from it; on the contrary, I say, "Let us take hands and help, for this day we are alive together."

Remarks regarding the shooting at practice for a congressional baseball game in Alexandria, Virginia (14 June 2017) https://www.youtube.com/watch?v=GcH2i7um5sw
2010s, 2017
Context: I have just been informed that the alleged shooter at the Republican baseball practice is someone who apparently volunteered on my presidential campaign. I am sickened by this despicable act, and let me be as clear as I can be: Violence of any kind is unacceptable in our society and I condemn this action in the strongest possible terms. Real change can only come about through nonviolent action, and anything else runs against our most deeply held American values.
My hopes and prayers are that Representative Scalise, congressional staff and the Capitol Police Officers who were wounded make a quick and full recovery. I also want to thank the Capitol Police for their heroic actions to prevent further harm.

Source: Law and Authority (1886), I
Context: In existing States a fresh law is looked upon as a remedy for evil. Instead of themselves altering what is bad, people begin by demanding a law to alter it. … In short, a law everywhere and for everything! A law about fashions, a law about mad dogs, a law about virtue, a law to put a stop to all the vices and all the evils which result from human indolence and cowardice.
We are so perverted by an education which from infancy seeks to kill in us the spirit of revolt, and to develop that of submission to authority; we are so perverted by this existence under the ferrule of a law, which regulates every event in life — our birth, our education, our development, our love, our friendship — that, if this state of things continues, we shall lose all initiative, all habit of thinking for ourselves. Our society seems no longer able to understand that it is possible to exist otherwise than under the reign of law, elaborated by a representative government and administered by a handful of rulers. And even when it has gone so far as to emancipate itself from the thralldom, its first care has been to reconstitute it immediately. "The Year I of Liberty" has never lasted more than a day, for after proclaiming it men put themselves the very next morning under the yoke of law and authority.

In Understanding Power, 2002.
Quotes 2000s, 2002
Context: ... another thing you sometimes find in non-literate cultures is development of the most extraordinary linguistic systems: often there's tremendous sophistication about language, and people play all sorts of games with language. So there are puberty rites where people who go through the same initiation period develop their own language that's usually some modification of the actual language, but with quite complex mental operations differentiating it -- then that's theirs for the rest of their lives, and not other people's. And what all these things look like is that people just want to use their intelligence somehow, and if you don't have a lot of technology and so on, you do other things. Well, in our society, we have things that you might use your intelligence on, like politics, but people really can't get involved in them in a very serious way -- so what they do is they put their minds into other things, such as sports. You're trained to be obedient; you don't have an interesting job; there's no work around for you that's creative; in the cultural environment you're a passive observer of usually pretty tawdry stuff; political and social life are out of your range, they're in the hands of the rich folks. So what's left? Well, one thing that's left is sports -- so you put a lot of the intelligence and the thought and the self-confidence into that. And I suppose that's also one of the basic functions it serves in the society in general: it occupies the population, and keeps them from trying to get involved with things that really matter.

4th article
Gorbachevism (1988)

Source: "The theory of economic regulation," 1971, p. 3; Lead paragraph
Context: The state --the machinery and power of the state-- is a potential resource or threat to every industry in the society. With its power to prohibit or compel, to take or give money, the state can and does selectively help or hurt a vast number of industries. That political juggernaut, the petroleum industry, is an immense consumer of political benefits, and simultaneously the underwriters of marine insurance have their more modest repast. The central tasks of the theory of economic regulation are to explain who will receive the benefits or burdens of regulation, what form regulation will take, and the effects of regulation upon the allocation of resources.

On the Social State of Marxism (1978)

From 1980s onwards, Cosmography (1992)
Context: Every child has an enormous drive to demonstrate competence. If humans are not required to earn a living to be provided survival needs, many are going to want very much to be productive, but not at those tasks they did not choose to do but were forced to accept in order to earn money. Instead, humans will spontaneously take upon themselves those tasks that world society really needs to have done.

Playboy interview (1996)
Context: Listen, you can't turn really bright people into robots. You can turn dumb people into robots, but that's true in every society and system. I don't know what to do with dumb people, but we must try to educate them along with the sharp kids. You teach a kid to read and write by the second grade, and the rest will take care of itself. To solve the drug problem, we have to start at the root — first grade. If a boy has all the toys in his head that reading can give him, and you hook him into science fiction, then you've got the future secured.

Interview in Heavy Metal (April 1982)
Context: A lot of my prophecies about the alienated society are going to come true … Everybody's going to be starring in their own porno films as extensions of the polaroid camera. Electronic aids, particularly domestic computers, will help the inner migration, the opting out of reality. Reality is no longer going to be the stuff out there, but the stuff inside your head. It's going to be commercial and nasty at the same time, like "Rite of Spring" in Disney's Fantasia … our internal devils may destroy and renew us through the technological overload we've invoked.

I am an anarchist!
Prologue
Anarchism : A History of Libertarian Ideas and Movements (1962)

The Bonobo in All of Us (2007)
Context: If you look at human society, it is very easy, of course, to compare our warfare and territoriality with the chimpanzee. But that's only one side of what we do. We also trade, we intermarry, we allow each other to travel through our territory. There's an enormous amount of cooperation. Indeed, among hunter-gatherers, peace is common 90 percent of the time, and war takes place only a small part of the time. Chimps cannot tell us anything about peaceful relations, because chimps have only different degrees of hostility between communities. Whereas bonobos do tell us something; they tell us about the possibility of having peaceful relationships.

"Holland's high-camp hero of new politics" http://www.telegraph.co.uk/news/worldnews/europe/netherlands/1393177/Hollands-high-camp-hero-of-new-politics.html, The Telegraph (4 May 2002).
Context: If you try to discuss multiculturalism in the UK you're labelled a racist. But here we're still free to talk, and I say multicultural society doesn't work. We're not living closer, we're living apart.

Man's Rise to Civilization (1968), p. 13

Tlön, Uqbar, Orbis Tertius (1940)
Context: Who are the inventors of Tlön? The plural is inevitable, because the hypothesis of a lone inventor — an infinite Leibniz laboring away darkly and modestly — has been unanimously discounted. It is conjectured that this brave new world is the work of a secret society of astronomers, biologists, engineers, metaphysicians, poets, chemists, algebraists, moralists, painters, geometers... directed by an obscure man of genius. Individuals mastering these diverse disciplines are abundant, but not so those capable of inventiveness and less so those capable of subordinating that inventiveness to a rigorous and systematic plan. This plan is so vast that each writer's contribution is infinitesimal. At first it was believed that Tlön was a mere chaos, and irresponsible license of the imagination; now it is known that it is a cosmos and that the intimate laws which govern it have been formulated, at least provisionally. Let it suffice for me to recall that the apparent contradictions of the Eleventh Volume are the fundamental basis for the proof that the other volumes exist, so lucid and exact is the order observed in it.

Source: The Book on the Taboo Against Knowing Who You Are (1966), p. 53-54

The Autobiography of a Sexually Emancipated Communist Woman (1926)
Context: If I have attained something in this world, it was not my personal qualities that originally brought this about. Rather my achievements are only a symbol of the fact that woman, after all, is already on the march to general recognition. It is the drawing of millions of women into productive work, which was swiftly effected especially during the war and which thrust into the realm of possibility the fact that a woman could be advanced to the highest political and diplomatic positions. Nevertheless it is obvious that only a country of the future, such as the Soviet Union, can dare to confront woman without any prejudice, to appraise her only from the standpoint of her skills and talents, and, accordingly, to entrust her with responsible tasks. Only the fresh revolutionary storms were strong enough to sweep away hoary prejudices against woman and only the productive-working people is able to effect the complete equalization and liberation of woman by building a new society.

Source: Law and Authority (1886), II
Context: The hospitality of primitive peoples, respect for human life, the sense of reciprocal obligation, compassion for the weak, courage, extending even to the sacrifice of self for others which is first learnt for the sake of children and friends, and later for that of members of the same community — all these qualities are developed in man anterior to all law, independently of all religion, as in the case of the social animals. Such feelings and practices are the inevitable results of social life. Without being, as say priests and metaphysicans, inherent in man, such qualities are the consequence of life in common.
But side by side with these customs, necessary to the life of societies and the preservation of the race, other desires, other passions, and therefore other habits and customs, are evolved in human association. The desire to dominate others and impose one's own will upon them; the desire to seize upon the products of the labor of a neighboring tribe; the desire to surround oneself with comforts without producing anything, while slaves provide their master with the means of procuring every sort of pleasure and luxury — these selfish, personal desires give rise to another current of habits and customs.

Founding Address (1876), Some Characteristics of the American Ethical Movement (1925)
Context: Spiritual evolution is the progressive advance of mankind toward a state of things in which the light of ethical perfection shall be reflected from the face of human society; that is, in which all men shall live and move and have their being in mutually promoting the highest life of each and all. It means that the object of social reformation shall not be a mere change in the conditions under which men live, but a change in human nature itself. It means that we shall look forward consciously to the breaking forth of new powers in ourselves, to the release, through our own efforts, of capacities dimly latent in us.

Life Without Principle (1863)
Context: I hardly know an intellectual man, even, who is so broad and truly liberal that you can think aloud in his society. Most with whom you endeavor to talk soon come to a stand against some institution in which they appear to hold stock, — that is, some particular, not universal, way of viewing things.

May the Source Be With You (2001)
Context: While control is needed, and perfectly warranted, our bias should be clear up front: Monopolies are not justified by theory; they should be permitted only when justified by facts. If there is no solid basis for extending a certain monopoly protection, then we should not extend that protection. This does not mean that every copyright must prove its value initially. That would be a far too cumbersome system of control. But it does mean that every system or category of copyright or patent should prove its worth. Before the monopoly should be permitted, there must be reason to believe it will do some good — for society, and not just for monopoly holders.

Introduction : The Libertarian Tradition
Communalism (1974)
Context: The contemporary world is being pulled apart by two contrary tendencies — one toward social death, one toward the birth of a new society. Many of the phenomena of the present crisis are ambivalent and can either mean death or birth depending on how the crisis is resolved.
The crisis of a civilization is a mass phenomenon and moves onward without benefit of ideology. The demand for freedom, community, life significance, the attack on alienation, is largely inchoate and instinctive. In the libertarian revolutionary movement these objectives were ideological, confined to books, or realized with difficulty, usually only temporarily in small experimental communities, or in individual lives and tiny social circles. It has been said of the contemporary revolutionary wave that it is a revolution without theory, anti-ideological. But the theory, the ideology, already exists in a tradition as old as capitalism itself. Furthermore, just as individuals specially gifted have been able to live free lives in the interstices of an exploitative, competitive system, so in periods when the developing capitalist system has temporarily and locally broken down due to the drag of outworn forms there have existed brief revolutionary honeymoons in which freer communal organization has prevailed. Whenever the power structure falters or fails the general tendency is to replace it with free communism. This is almost a law of revolution. In every instance so far, either the old power structure, as in the Paris Commune or the Spanish Civil War, or a new one, as in the French and Bolshevik Revolutions, has suppressed these free revolutionary societies with wholesale terror and bloodshed.

Foreword
LSD : My Problem Child (1980)
Context: I share the belief of many of my contemporaries that the spiritual crisis pervading all spheres of Western industrial society can be remedied only by a change in our world view. We shall have to shift from the materialistic, dualistic belief that people and their environment are separate, toward a new consciousness of an all-encompassing reality, which embraces the experiencing ego, a reality in which people feel their oneness with animate nature and all of creation.

Preface, Leading Case of Jesus Christ
1930s, On the Rocks (1933)
Context: I dislike cruelty, even cruelty to other people, and should therefore like to see all cruel people exterminated. But I should recoil with horror from a proposal to punish them. Let me illustrate my attitude by a very famous, indeed far too famous, example of the popular conception of criminal law as a means of delivering up victims to the normal popular lust for cruelty which has been mortified by the restraint imposed on it by civilization. Take the case of the extermination of Jesus Christ. No doubt there was a strong case for it. Jesus was from the point of view of the High Priest a heretic and an impostor. From the point of view of the merchants he was a rioter and a Communist. From the Roman Imperialist point of view he was a traitor. From the commonsense point of view he was a dangerous madman. From the snobbish point of view, always a very influential one, he was a penniless vagrant. From the police point of view he was an obstructor of thoroughfares, a beggar, an associate of prostitutes, an apologist of sinners, and a disparager of judges; and his daily companions were tramps whom he had seduced into vagabondage from their regular trades. From the point of view of the pious he was a Sabbath breaker, a denier of the efficacy of circumcision and the advocate of a strange rite of baptism, a gluttonous man and a winebibber. He was abhorrent to the medical profession as an unqualified practitioner who healed people by quackery and charged nothing for the treatment. He was not anti-Christ: nobody had heard of such a power of darkness then; but he was startlingly anti-Moses. He was against the priests, against the judiciary, against the military, against the city (he declared that it was impossible for a rich man to enter the kingdom of heaven), against all the interests, classes, principalities and powers, inviting everybody to abandon all these and follow him. By every argument, legal, political, religious, customary, and polite, he was the most complete enemy of the society of his time ever brought to the bar. He was guilty on every count of the indictment, and on many more that his accusers had not the wit to frame. If he was innocent then the whole world was guilty. To acquit him was to throw over civilization and all its institutions. History has borne out the case against him; for no State has ever constituted itself on his principles or made it possible to live according to his commandments: those States who have taken his name have taken it as an alias to enable them to persecute his followers more plausibly.
It is not surprising that under these circumstances, and in the absence of any defence, the Jerusalem community and the Roman government decided to exterminate Jesus. They had just as much right to do so as to exterminate the two thieves who perished with him.

The portion of this statement, "Love is the only sane and satisfactory answer to the problem of human existence" has been widely quoted alone, resulting in a less reserved expression, and sometimes the portion following it has been as well: "Any society which excludes, relatively, the development of love, must in the long run perish of its own contradiction with the basic necessities of human nature."
The Art of Loving (1956)
Context: Our society is run by a managerial bureaucracy, by professional politicians; people are motivated by mass suggestion, their aim is producing more and consuming more, as purposes in themselves. All activities are subordinated to economic goals, means have become ends; man is an automaton — well fed, well clad, but without any ultimate concern for that which is his peculiarly human quality and function. If man is to be able to love, he must be put in his supreme place. The economic machine must serve him, rather than he serve it. He must be enabled to share experience, to share work, rather than, at best, share in profits. Society must be organized in such a way that man's social, loving nature is not separated from his social existence, but becomes one with it. If it is true, as I have tried to show, that love is the only sane and satisfactory answer to the problem of human existence, then any society which excludes, relatively, the development of love, must in the long run perish of its own contradiction with the basic necessities of human nature. <!-- p. 111 - 112

Interview (4 November 1994) quoted in Backlash Global Subversion of the Environmental Movement (1996), p. 51
Context: You can go to any major history and see the effect of unregulation. The very point of developing regulation around industrial society was that they were not only exploiting the workers to death they were befouling the planet, so regulation came because of that. What the right wing wants is for the public to have this role in the societal debate over balance of these issues and no power. The public power to confront these errors of industry is government regulation.

A Vindication of Natural Society (1756)
Context: We are indebted for all our miseries to our distrust of that guide, which Providence thought sufficient for our condition, our own natural reason, which rejecting both in human and Divine things, we have given our necks to the yoke of political and theological slavery. We have renounced the prerogative of man, and it is no wonder that we should be treated like beasts. But our misery is much greater than theirs, as the crime we commit in rejecting the lawful dominion of our reason is greater than any which they can commit. If, after all, you should confess all these things, yet plead the necessity of political institutions, weak and wicked as they are, I can argue with equal, perhaps superior, force, concerning the necessity of artificial religion; and every step you advance in your argument, you add a strength to mine. So that if we are resolved to submit our reason and our liberty to civil usurpation, we have nothing to do but to conform as quietly as we can to the vulgar notions which are connected with this, and take up the theology of the vulgar as well as their politics. But if we think this necessity rather imaginary than real, we should renounce their dreams of society, together with their visions of religion, and vindicate ourselves into perfect liberty.

Eupsychian Management : A Journal (1965), p. 213.
1940s-1960s
Context: If swindling pays, then it will not stop. The definition of the good society is one in which virtue pays. I can now add a slight variation on this; you cannot have a good society unless virtue pays. But here we get very close to the whole subject of metaneeds, and also of the ideal conditions where dichotomies are resolved and transcended.

Pt. II, Ch. 16 : The Rights of Women
Social Statics (1851)
Context: Attila conceived himself to have a divine claim to the dominion of the earth: — the Spaniards subdued the Indians under plea of converting them to Christianity; hanging thirteen refractory ones in honour of Jesus Christ and his apostles: and we English justify our colonial aggressions by saying that the Creator intends the Anglo-Saxon race to people the world! An insatiate lust of conquest transmutes manslaying into a virtue; and, amongst more races than one, implacable revenge has made assassination a duty. A clever theft was praiseworthy amongst the Spartans; and it is equally so amongst Christians, provided it be on a sufficiently large scale. Piracy was heroism with Jason and his followers; was so also with the Norsemen; is so still with the Malays; and there is never wanting some golden fleece for a pretext. Amongst money-hunting people a man is commended in proportion to the number of hours he spends in business; in our day the rage for accumulation has apotheosized work; and even the miser is not without a code of morals by which to defend his parsimony. The ruling classes argue themselves into the belief that property should be represented rather than person — that the landed interest should preponderate. The pauper is thoroughly persuaded that he has a right to relief. The monks held printing to be an invention of the devil; and some of our modern sectaries regard their refractory brethren as under demoniacal possession. To the clergy nothing is more obvious than that a state-church is just, and essential to the maintenance of religion. The sinecurist thinks himself rightly indignant at any disregard of his vested interests. And so on throughout society.

2000s, National Identity in France and the United States (2003)
Context: It seems to me that the United States and France can learn from each other. French universalism, or its equivalent, is a powerful weapon against racism, which is based on the belief in innate unalterable differences among human groups. Stressing what rights all people have because of what they have in common remains at the heart of anti-racism. A stronger awareness of such human commonality may be needed in the United States at a time when a stress on diversity and ethnic particularism may deprive us of any compelling vision of the larger national community and impede cooperation in the pursuit of a free and just society. On the other hand the identification of such universalism with a particular national identity and with specific cultural traits that go beyond essential human rights can lead to an intolerance of the Other that approaches color-coded racism in its harmful effects.

Mont Saint Michel and Chartres (1904)
Context: p>Where, then,— in what mysterious cave outside of creation — could Man, and his free-will, and his private world of responsibilities and duties, lie hidden? Unless Man was a free agent in a world of his own beyond constraint, the Church was a fraud, and it helped little to add that the State was another. If God was the sole and immediate cause and support of everything in his creation, God was also the cause of its defects, and could not,— being Justice and Goodness in essence,—hold Man responsible for his own omissions. Still less could the State or Church do it in his name.Whatever truth lies in the charge that the schools discussed futile questions by faulty methods, one cannot decently deny that in this case the question was practical and the method vital. Theist or atheist, monist or anarchist must all admit that society and science are equally interested with theology in deciding whether the Universe is one or many, a harmony or a discord. The Church and State asserted that it was a harmony, and that they were its representatives. They say so still. Their claim led to singular but unavoidable conclusions, with which society has struggled for seven hundred years, and is still struggling.</p

Emperor Has No Clothes Award acceptance speech (2003)
Context: In the 1930s an anthropologist named Paul Radin first described it as "shamans being half mad," shamans being "healed madmen." This fits exactly. It's the shamans who are moving separate from everyone else, living alone, who talk with the dead, who speak in tongues, who go out with the full moon and turn into a hyena overnight, and that sort of stuff. It's the shamans who have all this metamagical thinking. When you look at traditional human society, they all have shamans. What's very clear, though, is they all have a limit on the number of shamans. That is this classic sort of balanced selection of evolution. There is a need for this subtype — but not too many.
The critical thing with schizotypal shamanism is, it is not uncontrolled the way it is in the schizophrenic. This is not somebody babbling in tongues all the time in the middle of the hunt. This is someone babbling during the right ceremony. This is not somebody hearing voices all the time, this is somebody hearing voices only at the right point. It's a milder, more controlled version.
Shamans are not evolutionarily unfit. Shamans are not leaving fewer copies of their genes. These are some of the most powerful, honored members of society. This is where the selection is coming from. … In order to have a couple of shamans on hand in your group, you're willing to put up with the occasional third cousin who's schizophrenic.

The Greening of America turns 40 (2010)
Context: I see self-destruction now on a grand scale. That is, the unwillingness to pay for the things society needs. That's the most basic kind of self-destruction. That we're not prepared to pay for schools, we're not prepared to pay for highways. That is self-destruction. What are we doing to ourselves? It is nuts.

Human Nature and Social Theory (1969)
Context: The revolutionary and critical thinker is in a certain way always outside of his society while of course he is at the same time also in it. That he is in it is obvious, but why is he outside it? First, because he is not brainwashed by the ruling ideology, that is to say, he has an extraordinary kind of independence of thought and feeling; hence he can have a greater objectivity than the average person has. There are many emotional factors too. And certainly I do not mean to enter here into the complex problem of the revolutionary thinker. But it seems to me essential that in a certain sense he transcends his society. You may say he transcends it because of the new historical developments and possibilities he is aware of, while the majority still think in traditional terms.

Letter to Isaac McPherson http://press-pubs.uchicago.edu/founders/documents/a1_8_8s12.html (13 August 1813) ME 13:333.
The sentence He who receives an idea from me, receives instruction himself without lessening mine; as he who lights his taper at mine, receives light without darkening me. is sometimes paraphrased as "Knowledge is like a candle. Even as it lights a new candle, the strength of the original flame is not diminished."
1810s
Context: It is agreed by those who have seriously considered the subject, that no individual has, of natural right, a separate property in an acre of land, for instance. By an universal law, indeed, whatever, whether fixed or movable, belongs to all men equally and in common, is the property for the moment of him who occupies it, but when he relinquishes the occupation, the property goes with it. Stable ownership is the gift of social law, and is given late in the progress of society. It would be curious then, if an idea, the fugitive fermentation of an individual brain, could, of natural right, be claimed in exclusive and stable property. If nature has made any one thing less susceptible than all others of exclusive property, it is the action of the thinking power called an idea, which an individual may exclusively possess as long as he keeps it to himself; but the moment it is divulged, it forces itself into the possession of every one, and the receiver cannot dispossess himself of it. Its peculiar character, too, is that no one possesses the less, because every other possesses the whole of it. He who receives an idea from me, receives instruction himself without lessening mine; as he who lights his taper at mine, receives light without darkening me.

The Rights of the Colonists (1772)
Context: Government was instituted for the purposes of common defence … In short, it is the greatest absurdity to suppose it in the power of one, or any number of men … to renounce their essential natural rights, or the means of preserving those rights; when the grand end of civil government, from the very nature of its institution, is for the support, protection, and defence of those very rights; the principal of which, as is before observed, are Life, Liberty, and Property. If men, through fear, fraud, or mistake, should in terms renounce or give up any essential natural right, the eternal law of reason and the grand end of society would absolutely vacate such renunciation. The right to freedom being the gift of God Almighty, it is not in the power of man to alienate this gift and voluntarily become a slave.

Reason and Culture (1992)

Introduction to the Bhagavad-Gita (1944)
Context: Because machines could be made progressively more and more efficient, Western man came to believe that men and societies would automatically register a corresponding moral and spiritual improvement. Attention and allegiance came to be paid, not to Eternity, but to the Utopian future. External circumstances came to be regarded as more important than states of mind about external circumstances, and the end of human life was held to be action, with contemplation as a means to that end. These false and historically, aberrant and heretical doctrines are now systematically taught in our schools and repeated, day in, day out, by those anonymous writers of advertising copy who, more than any other teachers, provide European and American adults with their current philosophy of life. And so effective has been the propaganda that even professing Christians accept the heresy unquestioningly and are quite unconscious of its complete incompatibility with their own or anybody else’s religion.

"The Criminality of the State" in American Mercury (March 1939) http://alumnus.caltech.edu/~ckank/FultonsLair/013/nock/criminality.html
Context: The State's criminality is nothing new and nothing to be wondered at. It began when the first predatory group of men clustered together and formed the State, and it will continue as long as the State exists in the world, because the State is fundamentally an anti-social institution, fundamentally criminal. The idea that the State originated to serve any kind of social purpose is completely unhistorical. It originated in conquest and confiscation—that is to say, in crime. It originated for the purpose of maintaining the division of society into an owning-and-exploiting class and a propertyless dependent class — that is, for a criminal purpose.
No State known to history originated in any other manner, or for any other purpose. Like all predatory or parasitic institutions, its first instinct is that of self-preservation. All its enterprises are directed first towards preserving its own life, and, second, towards increasing its own power and enlarging the scope of its own activity. For the sake of this it will, and regularly does, commit any crime which circumstances make expedient.

Anarchism: Its Philosophy and Ideal (1896)
Context: A society to which preestablished forms, crystallized by law, are repugnant; which looks for harmony in an ever-changing and fugitive equilibrium between a multitude of varied forces and influences of every kind, following their own course, — these forces promoting themselves the energies which are favorable to their march toward progress, toward the liberty of developing in broad daylight and counter-balancing one another.
This conception and ideal of society is certainly not new. On the contrary, when we analyze the history of popular institutions — the clan, the village community, the guild and even the urban commune of the Middle Ages in their first stages, — we find the same popular tendency to constitute a society according to this idea...

No. 78
The Federalist Papers (1787–1788)
Context: There is yet a further and a weightier reason for the permanency of the Judicial offices, which is deducible from the nature of the qualifications they require. It has been frequently remarked, with great propriety, that a voluminous code of laws is one of the inconveniences necessarily connected with the advantages of a free Government. To avoid an arbitrary discretion in the Courts, it is indispensable that they should be bound down by strict rules and precedents, which serve to define and point out their duty in every particular case that comes before them; and it will readily be conceived from the variety of controversies which grow out of the folly and wickedness of mankind, that the records of those precedents must unavoidably swell to a very considerable bulk, and must demand long and laborious study to acquire a competent knowledge of them. Hence it is, that there can be but few men in the society, who will have sufficient skill in the laws to qualify them for the stations of Judges. And making the proper deductions for the ordinary depravity of human nature, the number must be still smaller of those who unite the requisite integrity with the requisite knowledge. These considerations apprize us, that the Government can have no great option between fit characters; and that a temporary duration in office, which would naturally discourage such characters from quitting a lucrative line of practice to accept a seat on the Bench, would have a tendency to throw the administration of justice into hands less able, and less well qualified, to conduct it with utility and dignity.