A zeal for different opinions concerning religion, concerning government, and many other points, as well of speculation as of practice; an attachment to different leaders ambitiously contending for pre-eminence and power; or to persons of other descriptions whose fortunes have been interesting to the human passions, have, in turn, divided mankind into parties, inflamed them with mutual animosity, and rendered them much more disposed to vex and oppress each other than to co-operate for their common good. So strong is this propensity of mankind to fall into mutual animosities, that where no substantial occasion presents itself, the most frivolous and fanciful distinctions have been sufficient to kindle their unfriendly passions and excite their most violent conflicts. But the most common and durable source of factions has been the various and unequal distribution of property. Those who hold, and those who are without property, have ever formed distinct interests in society.
James MadisonRelated topics
common contending different distribution fall good government hold human kindle occasion power practice propensity property religion source speculation substantial turn unequal unfriendly well pre-eminence points presentsRelated quotes
Despite being born in an orthodox and religious Chitpawan Brahmin community, Vinayak despised the caste system right from childhood. This has been illustrated in the kinships he developed with children from various castes and strata of society, and how he dined at their homes. At a time when most members of his community forbade sea travel for fear of a loss of caste, Vinayak was among the few Brahmins who travelled to London for his education. He had no qualms about going non-vegetarian as well, unlike most Brahmins of the time. As his political thoughts matured during his long years of incarceration, he penned essays on the abhorrent practice of the caste system and untouchability and how these sapped the nation of all vitality. Advocating a strong case for their total, complete and unconditional eradication at a time when these ideas were not yet a part of the political discourse popularized by either Gandhi or Ambedkar, he was the first to envision a casteless India.
Vinayak Damodar Savarkar
The important thing is not the amount of welfare, it is that there should be a maximum of love among men. The act of helping is the direct and adequate expression of love, not its meaning or "purpose.” Its meaning lies in itself, in its illumination of the soul, in the nobility of the loving soul in the act of love. Therefore nothing can be further removed from this genuine concept of Christian love than all kinds of "socialism,” "social feeling,” "altruism,” and other subaltern modern things. When the rich youth is told to divest himself of his riches and give them to the poor, it is really not in order to help the "poor” and to effect a better distribution of property in the interest of general welfare. Nor is it because poverty as such is supposed to be better than wealth. The order is given because the act of giving away, and the spiritual freedom and abundance of love which manifest themselves in this act, ennoble the youth and make him even "richer” than he is.
Max Scheler
The debate regarding which individual factor, among the three key factors producing the environmental crisis, causes more damage - the size of the human population on the planet, excessive consumption of resources or unequal/ unjust distribution of resources among countries [the wealthier countries consume much more resources than poorer countries] - is like a debate about which contributes more to a triangle, the base or the ribs of the triangle. You can not separate the three factors. If we analyze the numbers over a relatively longer time interval, we will conclude that the size of the population has a bigger impact than consumption. On the other hand, consumption and unequal distribution are also important aspects. If we do not change these three factors all at the same time, the quality of our life will change dramatically. Today humanity is delivering a serious blow to nature, but it is clear that nature will deliver the final blow.
Paul R. Ehrlich
It was characteristic of the economic system of the nineteenth century that it was institutionally distinct from the rest of society. In a market economy, the production and distribution of material goods is carried on through a self-regulating system of markets, governed by laws of its own, the so-called laws of supply and demand, motivated in the last resort by two simple incentives, fear of hunger and hope of gain. This institutional arrangement is thus separate from the noneconomic institutions of society: its kinship organization and its political and religious systems. Neither the blood tie, nor legal compulsion, nor religious obligation, nor fealty, nor magic created the sociologically defined situations that insured the participation of individuals in the system. They were, rather, the creation of institutions like private property in the means of production and the wage system operating on purely economic incentives.
Karl Polanyi
The Machine Age's commitment to cause and effect was the source of many dilemmas, including the one involving free will. At the turn of the century the American philosopher E. A. Singer, Jr., showed that science had, in effect, been cheating. It was using two different relationships but calling both cause and effect. He pointed out, for example, that acorns do not cause oaks because they are not sufficient, even though they are necessary, for oaks. An acorn thrown into the ocean, or planted in the desert or an Arctic ice cap does not yield an oak. To call the relationship between an acorn and an oak ‘probabilistic' or ‘non deterministic causality,' as many scientists did, was cheating because it is not possible to have a probability other than 1.0 associated with a cause; a cause completely determines its effect. Therefore, Singer chose to call this relationship ‘producer-product' and to differentiate it from cause-effect.
Russell L. Ackoff
