Quotes from book

Social Statics

Part I, Ch. 2 : The Evanescence of Evil, § 1
Social Statics (1851)
Context: All evil results from the non-adaptation of constitution to conditions. This is true of everything that lives. Does a shrub dwindle in poor soil, or become sickly when deprived of light, or die outright if removed to a cold climate? it is because the harmony between its organization and its circumstances has been destroyed.

Pt. IV, Ch. 30 : General Considerations
Social Statics (1851)

Pt. II, Ch. 4 : Derivation of a First Principle, § 4
Social Statics (1851)

Pt. II, Ch. 4 : Derivation of a First Principle, § 3
Social Statics (1851)

Pt. IV, Ch. 30 : General Considerations
Social Statics (1851)

Pt. III, Ch. 19 : The Right to Ignore the State, § 1 http://oll.libertyfund.org/titles/273#lf0331_label_200
Social Statics (1851)
Context: As a corollary to the proposition that all institutions must be subordinated to the law of equal freedom, we cannot choose but admit the right of the citizen to adopt a condition of voluntary outlawry. If every man has freedom to do all that he wills, provided he infringes not the equal freedom of any other man, then he is free to drop connection with the state — to relinquish its protection, and to refuse paying towards its support. It is self-evident that in so behaving he in no way trenches upon the liberty of others; for his position is a passive one; and whilst passive he cannot become an aggressor. It is equally selfevident that he cannot be compelled to continue one of a political corporation, without a breach of the moral law, seeing that citizenship involves payment of taxes; and the taking away of a man’s property against his will, is an infringement of his rights. Government being simply an agent employed in common by a number of individuals to secure to them certain advantages, the very nature of the connection implies that it is for each to say whether he will employ such an agent or not. If any one of them determines to ignore this mutual-safety confederation, nothing can be said except that he loses all claim to its good offices, and exposes himself to the danger of maltreatment — a thing he is quite at liberty to do if he likes. He cannot be coerced into political combination without a breach of the law of equal freedom; he can withdraw from it without committing any such breach; and he has therefore a right so to withdraw.

Pt. IV, Ch. 30 : General Considerations
Social Statics (1851)

Pt. II, Ch. 16 : The Rights of Women
Social Statics (1851)

Part I, Ch. 2 : The Evanescence of Evil, § 2
Social Statics (1851)

Pt. III, Ch. 25 : Poor-Laws
Social Statics (1851)

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.

Pt. I, Ch. 2 : The Evanescence of Evil, concluding paragraph
Social Statics (1851)
Context: Man needed one moral constitution to fit him for his original state; he needs another to fit him for his present state; and he has been, is, and will long continue to be, in process of adaptation. And the belief in human perfectibility merely amounts to the belief that, in virtue of this process, man will eventually become completely suited to his mode of life.
Progress, therefore, is not an accident, but a necessity. Instead of civilization being artificial, it is part of nature; all of a piece with the development of the embryo or the unfolding of a flower. The modifications mankind have undergone, and are still undergoing, result from a law underlying the whole organic creation; and provided the human race continues, and the constitution of things remains the same, those modifications must end in completeness.

Pt. III, Ch. 19 : The Right to Ignore the State, § 2
Social Statics (1851)
Context: “No human laws are of any validity if contrary to the law of nature; and such of them as are valid derive all their force and all their authority mediately or immediately from this original.” Thus writes Blackstone, to whom let all honour be given for having so far outseen the ideas of his time; and, indeed, we may say of our time. A good antidote, this, for those political superstitions which so widely prevail. A good check upon that sentiment of power-worship which still misleads us by magnifying the prerogatives of constitutional governments as it once did those of monarchs. Let men learn that a legislature is not “our God upon earth,” though, by the authority they ascribe to it, and the things they expect from it, they would seem to think it is. Let them learn rather that it is an institution serving a purely temporary purpose, whose power, when not stolen, is at the best borrowed.

Pt. II, Ch. 17 : The Rights of Children
Social Statics (1851)
Context: Education has for its object the formation of character. To curb restive propensities, to awaken dormant sentiments, to strengthen the perceptions, and cultivate the tastes, to encourage this feeling and repress that, so as finally to develop the child into a man of well proportioned and harmonious nature — this is alike the aim of parent and teacher.

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.

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.

Pt. I, Ch. 2 : The Evanescence of Evil, concluding paragraph
Social Statics (1851)
Context: Man needed one moral constitution to fit him for his original state; he needs another to fit him for his present state; and he has been, is, and will long continue to be, in process of adaptation. And the belief in human perfectibility merely amounts to the belief that, in virtue of this process, man will eventually become completely suited to his mode of life.
Progress, therefore, is not an accident, but a necessity. Instead of civilization being artificial, it is part of nature; all of a piece with the development of the embryo or the unfolding of a flower. The modifications mankind have undergone, and are still undergoing, result from a law underlying the whole organic creation; and provided the human race continues, and the constitution of things remains the same, those modifications must end in completeness.

Pt. III, Ch. 19 : The Right to Ignore the State, § 1 http://oll.libertyfund.org/titles/273#lf0331_label_200
Social Statics (1851)
Context: As a corollary to the proposition that all institutions must be subordinated to the law of equal freedom, we cannot choose but admit the right of the citizen to adopt a condition of voluntary outlawry. If every man has freedom to do all that he wills, provided he infringes not the equal freedom of any other man, then he is free to drop connection with the state — to relinquish its protection, and to refuse paying towards its support. It is self-evident that in so behaving he in no way trenches upon the liberty of others; for his position is a passive one; and whilst passive he cannot become an aggressor. It is equally selfevident that he cannot be compelled to continue one of a political corporation, without a breach of the moral law, seeing that citizenship involves payment of taxes; and the taking away of a man’s property against his will, is an infringement of his rights. Government being simply an agent employed in common by a number of individuals to secure to them certain advantages, the very nature of the connection implies that it is for each to say whether he will employ such an agent or not. If any one of them determines to ignore this mutual-safety confederation, nothing can be said except that he loses all claim to its good offices, and exposes himself to the danger of maltreatment — a thing he is quite at liberty to do if he likes. He cannot be coerced into political combination without a breach of the law of equal freedom; he can withdraw from it without committing any such breach; and he has therefore a right so to withdraw.

Thus writes Blackstone, to whom let all honour be given for having so far outseen the ideas of his time; and, indeed, we may say of our time. A good antidote, this, for those political superstitions which so widely prevail. A good check upon that sentiment of power-worship which still misleads us by magnifying the prerogatives of constitutional governments as it once did those of monarchs. Let men learn that a legislature is not “our God upon earth,” though, by the authority they ascribe to it, and the things they expect from it, they would seem to think it is. Let them learn rather that it is an institution serving a purely temporary purpose, whose power, when not stolen, is at the best borrowed.
Pt. III, Ch. 19 : The Right to Ignore the State, § 2
Social Statics (1851)