A Quote by Carl Menger
We are confronted by the appearance of social institutions unintentionally created, vital for the welfare of society, which are not the result of reasoned planning
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A society which makes provision for participation in its good of all its members on equal terms and which secures flexible readjustment of its institutions through interaction of the different forms of associated life is in so far democratic. Such a society must have a type of education which gives individuals a personal interest in social relationships and control, and the habits of mind which secure social changes without introducing disorder.
Concern for one?s own welfare and prosperity should not blind one to one?s social obligations or spiritual destiny?.A society in which the individuals are concerned only about material welfare will not be able to achieve harmony and peace.
Fascism is the result of the collapse of Europe's spiritual and social order... catastrophes broke through the everyday routine which makes men accept existing forms, institutions and tenets as unalterable natural laws. They suddenly exposed the vacuum behind the facade of society.
Congress created tax-exempt 501(c)(4)s to operate exclusively for social welfare purposes like early childhood education, environmental protection, and veteran's assistance. However, an IRS regulation allows 501(c)(4)s to operate primarily for the promotion of social welfare.
Informal relationships are not mere minor interstitial supplements to the major institutions of society. These informal relationships not only include important decision-making processes, such as the family, but also produce much of the background social capital without which the other major institutions of society could not function nearly as effectively as they do.
The greatest failure is that although we have created institutions, we have not created a civil society.
Capitalism as a social order and as a creed is the expression of the belief in economic progress as leading toward the freedom and equality of the individual in a free and open society. Marxism expects this society to result from the abolition of private profit. Capitalism expects the free and equal society to result from the enthronement of private profit as supreme ruler of social behavior.
The society which we have built can in no way be termed "state socialism."The social organization which we have created can be termed a Soviet, socialist organization which has not yet been quite completed, but is in its root a socialist organization of society. The foundation of this society is public ownership.
If a theory of justice is to guide reasoned choice of policies, strategies or institutions, then the identification of fully just social arrangements is neither necessary nor sufficient.
What social safety net does is provide a glimmer of hope for what a democratic socialist society might look like. It makes the claim that without social provisions, without a welfare state, without a social contract, society can't survive. We need a foundation for people - economically, politically, and socially - where what the Right considers "entitlements" are really rights.
In its pursuit of justice for a segment of society, in disregard of the consequences for society as a whole, what is called 'social justice' might more accurately be called anti-social justice, since what consistently gets ignored or dismissed are precisely the costs to society. Such a conception of justice seeks to correct, not only biased or discriminatory acts by individuals or by social institutions, but unmerited disadvantages in general, from whatever source they may arise.
No job is more vital to our society than that of the manager. It is the manager who determines whether our social institutions serve us well or whether they squander our talents and resources.
The safety and happiness of society are the objects at which all political institutions aim, and to which all such institutions must be sacrificed.
Doing for people what they can and ought to do for themselves is a dangerous experiment. In the last analysis, the welfare of the workers depends upon their own initiative. Whatever is done under the guise of philanthropy or social morality which in any way lessens initiative is the greatest crime that can be committed against the toilers. Let social busybodies and professional "public morals experts" in their fads reflect upon the perils they rashly invite under this pretense of social welfare.
No increase in the welfare of the member of society can result from the availability of an additional quantity of money.
The raw material from which social institutions are fashioned is always more or less recalcitrant and any human society will tend to produce a caricature of itself.
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