A Quote by Frances Moore Lappé
The notion that economic life is a distinct realm, governed by immutable laws of narrow self-interest, is giving way to a much older notion: economic life is only one strand in the rich web of human relationships.
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The nature of the economic system should be a matter for public choice, and free market capitalism should not be accepted without any discussion of the rich variety of alternatives ... Unlike civil laws, economic laws are imposed on people with all the authority of immutable laws of nature. But the economy is created by people, supported by government intervention, regulation, statute and subsidy, and implemented in such a way that it gives substantial wealth and power to a privileged few, while the majority face a life of relentless work, stress and periodic financial insecurity.
People are being overwhelmed with social issues, political problems and economic problems - and this notion of giving everything up and going to live off-grid and to have a simpler way of life is quite attractive.
The denial of "self" challenges only the notion of a static self independent of body and mind-not the ordinary sense of ourself as a person distinct from everyone else. The notion of a static self is the primary obstruction to the realization of our unique potential as an individual being. By dissolving this fiction through a centered vision of the transiency, ambiguity, and contingency of experience, we are freed to create ourself anew.
The philanthropic tradition is older than democracy, older than Christianity, and older than higher education. It gives form and purpose to personal and social life that cannot be provided by the self-interest of economic enterprise or required by the mandate of political institutions.
It would be a narrow conception of jurisprudence to confine the notion of "laws" to what is found written on the statute books, and to disregard the gloss which life has written upon it.
But while they prate of economic laws, men and women are starving. We must lay hold of the fact that economic laws are not made by nature. They are made by human beings.
Every attempt, by whatever authority, to fix a maximum of productive labor by a given worker in a given time is an unjust restriction upon his freedom and a limitation of his right to make the most of himself in order that he may rise in the scale of the social and economic order in which he lives. The notion that all human beings born into this world enter at birth into a definite social and economic classification, in which classification they must remain permanently through life, is wholly false and fatal to a progressive civilization.
State interference in economic life, which calls itself economic policy, has done nothing but destroy economic life. Prohibitions and regulations have by their general obstructive tendency fostered the growth of the spirit of wastefulness.
There is a certain way of being human that is my way. I am called upon to live my life in this way, and not in imitation of anyone else's life. But this notion gives a new importance to being true to myself. If I am not, I miss the point of my life; I miss what being human is for me.
The economic distress of America's inner cities may be the most pressing issue facing the nation. The lack of businesses and jobs in disadvantaged urban areas fuels not only a crushing cycle of poverty but also crippling social problems such as drug abuse and crime… A sustainable economic base can be created in the inner city, but only as it has been created elsewhere: through private, for-profit initiatives and investment based on economic self-interest and genuine competitive advantage.
The notion that the species can be improved in some way, that everyone could live in harmony, is a really dangerous idea. Those who are afflicted with this notion are the first ones to give up their souls, their freedom. Your desire that it be that way will enslave you and make your life vacuous.
I am not interested in dry economic socialism. We are fighting against misery, but we are also fighting against alienation. One of the fundamental objectives of Marxism is to remove interest, the factor of individual interest, and gain, from people's psychological motivations. Marx was preoccupied both with economic factors and with their repercussions on the spirit. If communism isn't interested in this too, it may be a method of distributing goods, but it will never be a revolutionary way of life.
Certain springs are tapped only when we are alone. Women need solitude in order to find again the true essence of themselves; that firm strand which will be the indispensable center of a whole web of human relationships.
We can conceive a thinking being to have either many or few perceptions. Suppose the mind to be reduced even below the life of anoyster. Suppose it to have only one perception, as of thirst or hunger. Consider it in that situation. Do you conceive any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion.
In view of the importance of philanthropy in our society, it is surprising that so little attention has been given to it by economic or social theorists. In economic theory, especially, the subject is almost completely ignored. This is not, I think, because economists regard mankind as basically selfish or even because economic man is supposed to act only in his self-interest; it is rather because economics has essentially grown up around the phenomenon of exchange and its theoretical structure rests heavily on this process.
Gandhi rejects the Adam Smith notion of human nature as motivated by self-interest and brute needs and returns us to our spiritual dimension with its impulses for nonviolence, justice and equality. He exposes the fallacy of the claim that everyone can be rich and successful provided they work hard. He points to the millions who work themselves to the bone and still remain hungry.
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