A Quote by George Meyer
I have a deep suspicion of social institutions and tradition in general.
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There's a suspicion always about politicians. The suspicion level is really elevated and it just feels like people do not trust their institutions.
My general attitude toward life when I first get up is of deep suspicion, verging on hatred. ... I am simply basted together until after breakfast.
When I say, 'I am supporting the police or the army,' I am talking about the army in general and the police in general. In general, those institutions are good institutions.
Every religious tradition on which we draw has a reverence for life. We are a part of an intricate web of life. Every tradition on which we draw teaches that the ultimate expression of our spirituality is our action. Deep spirituality leads to action in the world. A deep reverence for life, love of nature's complex beauty and sense of intimate connection with the cosmos leads inevitably to a commitment to work for environmental and social justice.
I find it perfectly consistent for libertarians to operate on the municipal or county level, where they are close to the people and where they may have a party or a federation that is made up of the social institutions, the residual social institutions that still remain, over and beyond what the State has managed to preempt and absorb.
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.
Institutions develop because people put a lot of trust in them, they meet real needs, they represent important aspirations, whether it's monasteries, media, or banks, people begin by trusting these institutions, and gradually the suspicion develops that actually they're working for themselves, not for the community.
I can counterfeit the deep tragedian;
Speak and look back, and pry on every side,
Tremble and start, at wagging of a straw,
Intending deep suspicion.
Only our deep moral values and our strong social institutions can hold back that jungle and restrain the darker impulses of human nature.
When you see a Donald Trump and a Bernie Sanders, very unconventional candidates, have considerable success, then obviously there's something there that's being tapped into; a suspicion on globalization, a desire to reign in it's excesses, a suspicion of elites and governing institutions that people feel may not be responsive to their immediate needs. And that sometimes gets wrapped up in issues of ethnic identify or religious identity or cultural identity, and that can be a volatile mix.
We may be thankful that frightened civil authorities ... have not managed to eradicate from the country the tradition of the possession and use of firearms, that profound and almost instinctive tradition of Americans. Luckily for us, our tradition of bearing arms has not gone from the country, the tradition is so deep and so dear to us that it is one of the most treasured parts of the Bill of Rights - the right of all Americans to bear arms, with the implication that they will know how to use them.
Major efforts have to be undertaken to bring the general public to understand the real reasons for their plight, and the possibilities for radical social and political change to construct meaningful popular control of all institutions - in communities, in the workplace, in the larger society, and on to the international order.
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.
We have this tradition of the Second Amendment and people's rights to self-defense and a certain suspicion that the government can't be trusted.
Whitney wanted to eradicate the idea that in the case of a language we are dealing with a natural faculty; in fact, social institutions stand opposed to natural institutions.
Much theoretical work, of course, focuses on existing economic institutions. The theorist wants to explain or forecast the economic or social outcomes that these institutions generate.
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