A Quote by Mahatma Gandhi

The saving of labour of the individual should be the object and honest humanitarian considerations, and not greed, the motive. — © Mahatma Gandhi
The saving of labour of the individual should be the object and honest humanitarian considerations, and not greed, the motive.
One interesting thing about greed is that although the underlying motive is to seek satisfaction, the irony is that even after obtaining the object of your desire you are still not satisfied. The true antidote of greed is contentment.
And, inasmuch [as] most good things are produced by labour, it follows that all such things of right belong to those whose labour has produced them. But it has so happened in all ages of the world, that some have laboured, and others have, without labour, enjoyed a large proportion of the fruits. This is wrong, and should not continue. To [secure] to each labourer the whole product of his labour, or as nearly as possible, is a most worthy object of any good government.
The whole plan of extermination was nothing less than a cold blooded, calculated political measure, having for its object the annihilation of a superior element in the population, which might prove troublesome, and to this must be added the motive of greed.
Liberalism is a really old British tradition and it has a completely different attitude towards the individual and the relationship between the individual and the state than the collectivist response of Labour, and particularly Old Labour, does.
Where there are millions upon millions of units of idle labour, it is no use thinking of labour-saving devices.
The optimism that many felt in the 1960s over labour-saving technology is giving way to a fearful question: 'Will your labour be good for anything in the future? Or will you be replaced by a machine?'
The rights of the individual should be the primary object of all governments.
The Electric Monk was a labour-saving device, like a dishwasher or a video recorder... Electric Monks believed things for you, thus saving you what was becoming an increasingly onerous task, that of believing all the things the world expected you to believe.
Altruism is a fine motive, but if you want results, greed works much better.
When one, abandoning greed, feels no greed for what would merit greed, greed gets shed from him - like a drop of water from a lotus leaf.
Greed, for lack of a better word, is good. Greed is right. Greed works. Greed clarifies and cuts through to the essence of the evolutionary spirit.
The humanitarian ecosystem is diverse - not only is there a variety of traditional humanitarian actors, but the system should also embrace an increasing diversity of private sector actors.
To claim "humanitarian motives" when the motive is envy and its supposed appeasement, is a favorite rhetorical device of politicians today, and has been for at least a hundred and fifty years.
The individual representation of the object, treated sympathetically or antipathetically, is highly necessary and is an enrichment to the world in form. The elimination of the human relationship causes the vacuum which makes all of us suffer in various degrees - an individual alteration of the details of the object represented is necessary in order to display on the canvas the whole physicals reality.
How to get rid of the greed is the point and to get rid of the greed is that if I buy something - for whom should I buy this one, for whom should I buy? Ah, this will be all right for another friend of mine, like that. If you train your mind on these lines, not for yourself, but for others, then you'll be amazed this greed will run away and you'll have joy.
The humanitarian wishes to be a prime mover in the lives of others. He cannot admit either the divine or the natural order, by which men have the power to help themselves. The humanitarian puts himself in the place of God. But he is confronted by two awkward facts; first, that the competent do not need his assistance; and second, that the majority of people positively do not want to be "done good" by the humanitarian. Of course, what the humanitarian actually proposes is that he shall do what he thinks is good for everybody. It is at this point that the humanitarian sets up the guillotine.
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