A Quote by Charles Handy

In a knowledge economy, a good business is a community with a purpose, not a piece of property. — © Charles Handy
In a knowledge economy, a good business is a community with a purpose, not a piece of property.
It doesn't require expropriation or confiscation of private property or business to impose socialism on a people. What does it mean whether you hold the deed or the title to your business or property if the government holds the power of life and death over that business or property?
A good community insures itself by trust, by good faith and good will, by mutual help. A good community, in other words, is a good local economy.
Today it's fashionable to talk about the New Economy, or the Information Economy, or the Knowledge Economy. But when I think about the imperatives of this market, I view today's economy as the Value Economy. Adding value has become more than just a sound business principle; it is both the common denominator and the competitive edge.
[Property] is a brilliant, chillingly revelatory piece of fiction, a work of craft, economy and such good merciless observation-one of those rare, crucial novels illuminating a history we think we know and understand so that after we've read it we'll never forget its truths.
How do you think the transition from the present situation to community of Property is to be effected? The first, fundamental condition for the introduction of community of property is the political liberation of the proletariat through a democratic constitution.
To separate the purpose of a business from the purpose of people who are in the business is, I think, not a good thing.
There was no private property in the past. Everything was communal property. In the Indian community where I was born, everything belonged to the community. This way of life is more equitable.
Opportunism towards knowledge is a utilitarian demand that knowledge must be immediately practical. Just like with sociology where we hope its purpose is to serve society, however, the true purpose of sociology lies in its impracticality. It cannot become practical or else it loses its meaning. Perhaps we should learn a different kind of knowledge: the knowledge to question knowledge.
A scholar's business is to add to what is known. That is all. But it is capable of giving the very greatest satisfaction, because knowledge is good. It does not have to look good or even sound good or even do good. It is good just by being knowledge. And the only thing that makes it knowledge is that it is true. You can't have too much of it and there is no little too little to be worth having. There is truth and falsehood in a comma.
The world economy is not yet a community--not even an economic community...Yet the existence of the "global shopping center" is a fact that cannot be undone. The vision of an economy for all will not be forgotten again.
A proper community, we should remember also, is a commonwealth: a place, a resource, an economy. It answers the needs, practical as well as social and spiritual, of its members - among them the need to need one another. The answer to the present alignment of political power with wealth is the restoration of the identity of community and economy. (pg. 63, "Racism and the Economy")
Any piece of knowledge I acquire today has a value at this moment exactly proportional to my skill to deal with it. Tomorrow, when I know more, I recall that piece of knowledge and use it better.
Open source is an intellectual-property destroyer, I can't imagine something that could be worse than this for the software business and the intellectual-property business.
If China wants to be a constructive, active player in the world economy, it's got to respect intellectual property rights or it makes it pretty impossible to do business with them.
In an online community, there's this kind of social economy between the community members. Some people have status because they make cool skins or that's a good website that's visited a lot, but there's no real gameplay there.
Tools may be animate as well as inanimate; for instance, a ship's captain uses a lifeless rudder, but a living man for watch; for a servant is, from the point of view of his craft, categorized as one of its tools. So any piece of property can be regarded as a tool enabling a man to live, and his property is an assemblage of such tools; a slave is a sort of living piece of property; and like any other servant is a tool in charge of other tools.
This site uses cookies to ensure you get the best experience. More info...
Got it!