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Sections (Content) :
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All men have a right to remain in a state of nature as long as they please; and in case of intolerable oppression, civil or religious, to leave the society they belong to, and enter into another.
• 2
There is in man's nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable...
• 3
In nature, as well as in human society, which is never anything else than part of that same nature, every creature exists on condition that he tries, as much as his individuality will permit, to influence the lives of others. The destruction of that indirect influence would mean death. And when we desire the freedom of the masses, we by no means want to destroy this natural influence, which individuals or groups of individuals, create through their own contract.
• 4
...for whatever his present intellectual and moral degradation may be, if, organically, he is neither an idiot nor a madman -- in which case he should be treated as a sick man rather than as a criminal -- if he is in full possession of his senses and of such intelligence as nature has granted him, his humanity, no matter how monstrous his deviations might be, nonetheless really exists. It exists as a lifelong potential capacity to rise to the awareness of his humanity, even if there should be little possibility for a radical change in the social conditions which have made him what he is.
• 5
I am sensible that the voice of one philosopher is too weak to be heard amid the clamors of a multitude, blindly influenced by custom; but there is a small number of sages scattered on the face of the earth, who will echo to me from the bottom of their hearts.
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The collective interest will only be fully realized to the extent that it leaves personal interest untouched; because, if the collective interest is understood to be the interest of all, in any society it requires only trespass against the interest of one single individual for the collective interest to cease immediately from being in everyone’s interest and, as a result, for it to cease to exist.
• 7
...I should be sorry if the only plea I had to offer was that of justice. Because it might mean that only justice would be meted out to me...
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Very few of us can do anything for anyone else. However much we wish it, we are powerless.
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Yet with very few exceptions every human being born must fight for survival and dignity from the moment they first draw breath.
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When a country is well-governed, poverty and a mean condition are things to be ashamed of. When a country is ill-governed, riches and honor are things to be ashamed of.
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Confucius was wishing to go and live among the nine wild tribes of the east. Someone said, 'They are rude. How can you do such a thing?' Confucius said, 'If a superior man dwelt among them, what rudeness would there be?'
• 12
He who requires much from himself and little from others, will keep himself from being the object of resentment.
• 13
When we fully understand the brevity of life, its fleeting joys and unavoidable pains; when we accept the facts that all men and women are approaching an inevitable doom: the consciousness of it should make us more kindly and considerate of each other. This feeling should make men and women use their best efforts to help their fellow travelers on the road, to make the path brighter and easier as we journey on. It should bring a closer kinship, a better understanding, and a deeper sympathy for the wayfarers who must live a common life and die a common death.
• 14
Everywhere, crowding destroys the values that the people who crowd in come to seek.
• 15
...for a poet it is always difficult even to earn his daily bread...
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...against the accepted formula of modern Materialism, "Men are what circumstances make them," I set the opposing declaration, "Circumstances are what men make them"; and I contend that both these things are true up to the point where the combating powers are equalized, or one is overthrown. In other words, my conception of mind, or character, is not that it is a powerless reflection of a momentary condition of stuff and form, but an active modifying agent, reacting on its environment and transforming circumstances, sometimes slightly, sometimes greatly, sometimes, though not often, entirely.
• 17
Most will finish by giving way to the torrent; the tail of society definitely leads the head.
• 18
All your aggregate existences are less to me a fact than is my own; as I am born to the earth, so the Earth is given to me, what I want of it to till and to plant; nor could I, without pusillanimity, omit to claim so much. I must not only have a name to live, I must live.
• 19
It should seem, therefore, to be the happiness of man, to make his social dispositions the ruling spring of his occupations; to state himself as the member of a community, for whose general good his heart may glow with an ardent zeal, to the suppression of those personal cares which are the foundation of painful anxieties, fear, jealousy, and envy...
• 20
Anarchism is the only philosophy which brings to man the consciousness of himself; which maintains that God, the State, and society are non-existent, that their promises are null and void, since they can be fulfilled only through man's subordination. Anarchism is therefore the teacher of the unity of life; not merely in nature, but in man. There is no conflict between the individual and the social instincts, any more than there is between the heart and the lungs: the one the receptacle of a precious life essence, the other the repository of the element that keeps the essence pure and strong. The individual is the heart of society, conserving the essence of social life; society is the lungs which are distributing the element to keep the life essence--that is, the individual--pure and strong.
• 21
The ordinary man is rarely moved either by word or deed; and those whose social kinship is the greatest living force need no appeal to respond--even as does steel to the magnet--to the wrongs and horrors of society.
• 22
...we will redistribute wealth, give people the autonomy to organize and help one another. To each according to his ability, to each according to his need. The individual seeks to benefit society; society seeks to protect the individual. Is this not happiness?
• 23
...the desire to be like other people, and the desire to be different; we wish to do things because we can, or because we cannot; we crave companionship, of the right kind, but the requirement of privacy, even solitude, is equally imperative; we like the familiar, also the novel, security but likewise adventure...
• 24
...the violation of rights of an individual or of a minority is also a violation of the rights of all.
• 25
We hold further that Communism is not only desirable, but that existing societies, founded on Individualism, are inevitably impelled in the direction of Communism. The development of Individualism during the last three centuries is explained by the efforts of the individual to protect himself from the tyranny of Capital and of the State. For a time he imagined, and those who expressed his thought for him declared, that he could free himself entirely from the State and from society. "By means of money," he said, "I can buy all that I need." But the individual was on a wrong tack, and modern history has taught him to recognize that, without the help of all, he can do nothing, although his strong-boxes are full of gold.
• 26
...let no one injure another... because without it the social life could in no way exist.
• 27
What is not supposed to be my concern! First and foremost, the good cause, then God's cause, the cause of mankind, of truth, of freedom, of humanity, of justice; further, the cause of my people, my prince, my fatherland; finally, even the cause of Mind, and a thousand other causes. Only my cause is never to be my concern. "Shame on the egoist who thinks only of himself!"
• 28
The sentence "God has become man" is now followed by the other, "Man has become I." This is the human I. But we invert it and say: I was not able to find myself so long as I sought myself as Man. But, now that it appears that Man is aspiring to become I and to gain a corporeity in me, I note that, after all, everything depends on me, and Man is lost without me. But I do not care to give myself up to be the shrine of this most holy thing, and shall not ask henceforward whether I am man or un-man in what I set about; let this spirit keep off my neck!
• 29
...neither God nor humanity prescribes to me my relation to men, but I give myself this position.
• 30
Those who wish to embody the Tao should embrace all things. To embrace all things means first that one holds no anger or resistance toward any idea or thing, living or dead, formed or formless. Acceptance is the very essence of the Tao. To embrace all things means also that one rids oneself of any concept of separation; male and female, self and other, life and death. Division is contrary to the nature of the Tao. Foregoing antagonism and separation, one enters in the harmonious oneness of all things.
Chronology :
March 12, 2020 : Society -- Added.
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