A Quote by Henry David Thoreau
As in geology, so in social institutions, we may discover the causes of all past changes in the present invariable order of society.
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It is the function of science to discover the existence of a general reign of order in nature and to find the causes governing this order. And this refers in equal measure to the relations of man - social and political - and to the entire universe as a whole.
Anarchism is a definite intellectual current in the life of our times, whose adherents advocate the abolition of economic monopolies and of all political and social coercive institutions within society. In place of the present capitalistic economic order Anarchists would have a free association of all productive forces based upon co-operative labour, which would have as its sole purpose the satisfying of the necessary requirements of every member of society, and would no longer have in view the special interest of privileged minorities within the social union.
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.
Geology is the science which investigates the successive changes that have taken place in the organic and inorganic kingdoms of nature; it enquires into the causes of these changes, and the influence which they have exerted in modifying the surface and external structure of our planet.
I believe strongly that social change isn't just about demonstrations in the street against the wrongs in society. There is also the path of the social innovator who creates new institutions and the path of the reformer who goes within an institution and makes incremental changes.
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.
History in Burckhardt's words is 'the record of what one age finds worthy of note in another.' The past is intelligible to us only in light of the present; and we can fully understand the present only in light of the past. To enable man to understand the society of the past and to increase his mastery over the society of the present is the dual function of history.
If usually the "present age" is no very long time, still, at our pleasure, or in the service of some such unity of meaning as thehistory of civilization, or the study of geology, may suggest, we may conceive the present as extending over many centuries, or over a hundred thousand years.
Natural capitalism is not about making sudden changes, uprooting institutions, or fomenting upheaval for a new social order. Natural capitalism is about making small, critical choices that can tip economic and social factors in positive ways.
The theory of the earth is the science which describes and explains changes that the terrestrial globe has undergone from its beginning until today, and which allows the prediction of those it shall undergo in the future. The only way to understand these changes and their causes is to study the present-day state of the globe in order to gradually reconstruct its earlier stages, and to develop probable hypotheses on its future state. Therefore, the present state of the earth is the only solid base on which the theory can rely.
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.
[My Book] will endeavour to establish the principle[s] of reasoning in ... [geology]; and all my geology will come in as illustration of my views of those principles, and as evidence strengthening the system necessarily arising out of the admission of such principles, which... are neither more nor less than that no causes whatever have from the earliest time to which we can look back, to the present, ever acted, but those now acting; and that they never acted with different degrees of energy from that which they now exert.
Science as we now understand the word is of later birth. If its germinal origin may be traced to the early period when Observation, Induction, and Deduction were first employed, its birth must be referred to that comparatively recent period when the mind, rejecting the primitive tendency to seek in supernatural agencies for an explanation of all external phenomena, endeavoured, by a systematic investigation of the phenomena themselves to discover their invariable order and connection.
It's harder to build than destroy. To build is to engage and change. In jazz, we call progressing harmonies changes. Changes are like obstacles on a speed course. They demand your attention and require you to be present. They are coming...they are here..... and then they are gone. It's how life comes. Each moment is a procession from the future into the past and the sweet spot is always the present. Live in that sweet spot. Be present.
Art is a way you discover the past, and so it brings the past into the present and the future. That's why we have anthropologists who dig up the art from the past. You can see the refinement in the society by the art. And people will see our lack of refinement when they dig up our art.
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.
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