The basic question…is not whether there should be economic planning, but rather who should do it. Economic planning there will be. It will be done either by millions of individuals who are directly concerned, each making his own independent decisions, or it will be done by a central planning committee, given power to ignore the judgment of these individuals. [Quoted in Freedom Daily , March 1990.]
"Come along then," said Evgenie; "it's a glorious evening. But, to prove that this time I was speaking absolutely seriously, and especially to prove this to the prince (for you, prince, have interested me exceedingly, and I swear to you that I am not quite such an ass as I like to appear sometimes, although I am rather an ass, I admit), and--well, ladies and gentlemen, will you allow me to put just one more question to the prince, out of pure curiosity? It shall be the last. This question came into my mind a couple of hours since (you see, prince, I do think seriously at times), and I made my own decision upon it; now I wish to hear what the prince will say to it."
The arc of the moral universe is long, but it bends toward justice. [Speech, “Where Do We Go From Here?” by Martin Luther King, Jr. made to the Tenth Anniversary Convention of the Southern Christian Leadership Conference (S.C.L.C) in Atlanta on August 16, 1967. Dr. King projected in it the issues which led to Poor People’s March on Washington. From Foner, Philip S., The Voice of Black America: New York, 1972.] A nation that will keep people in slavery for 244 years will “thingify” them and make them things. And therefore, they will exploit them and poor people generally economically. And a nation that will exploit economically will have to have foreign investments and everything else, and it will have to use its military might to protect them. All of these problems are tied together. What I’m saying today is that we must go from this convention and say, “America, you must be born again! . . .[ Ibid .] What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. . . . [ Ibid .] Another basic challenge is to discover how to organize our strength in terms of economic and political power. [Ibid.] Power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. Walter Reuther defined power one day. He said, “Power is the ability of a labor union like the U.A.W. to make the most powerful corporation in the world, General Motors, say ‘Yes’ when it wants to say ‘No.’ That’s power.” [Ibid.] Now a lot of us are preachers, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. [Ibid.] [A] host of positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the means to seek self-improvement. Personal conflicts among husbands, wives and children will diminish when the unjust measurement of human worth on the scale of dollars is eliminated. [Ibid.] [T]he Movement must address itself to the question of restructuring the whole of American society. There are forty million poor people here. And one day we must ask the question, “Why are there forty million poor people in America?” And when you begin to ask that question, you are raising questions about the economic system, about a broader distribution of wealth. When you ask that question, you begin to question the capitalistic economy. And I’m simply saying that more and more, we’ve got to begin to ask questions about the whole society. We are called upon to help the discouraged beggars in life’s market place. But one day we must come to see that an edifice which produces beggars needs restructuring. It means that questions must be raised. You see, my friends, when you deal with this, you begin to ask the question, “Who owns the oil?” You begin to ask the question, “Who owns the iron ore?” [Ibid.] One night, a juror came to Jesus and he wanted to know what he could do to be saved. Jesus didn’t get bogged down in the kind of isolated approach of what he shouldn’t do. Jesus didn’t say, “Now Nicodemus, you must stop lying.” He didn’t say, “Nicodemus, you must stop cheating if you are doing that.” He didn’t say, “Nicodemus, you must not commit adultery.” He didn’t say, “Nicodemus, now you must stop drinking liquor if you are doing that excessively.” He said something altogether different, because Jesus realized something basic – that if a man will lie, he will steal. And if a man will steal, he will kill. So instead of just getting bogged down in one thing, Jesus looked at him and said, “Nicodemus, you must be born again.” He said, in other words, “Your whole structure must be changed.” A nation that will keep people in slavery for 244 years will “thingify” them — make them things. Therefore they will exploit them, and poor people generally, economically. And a nation that will exploit economically will have to have foreign investments and everything else, and will have to use its military might to protect them. All of these problems are tied together. What I am saying today is that we must go from this convention and say, “America, you must be born again!” [Ibid.] [L]et us go out with a “divine dissatisfaction.” Let us be dissatisfied until America will no longer have a high blood pressure of creeds and an anemia of deeds. Let us be dissatisfied until the tragic walls that separate the outer city of wealth and comfort and the inner city of poverty and despair shall be crushed by the battering rams of the forces of justice. Let us be dissatisfied until those that live on the outskirts of hope are brought into the metropolis of daily security. Let us be dissatisfied until slums are cast into the junk heaps of history, and every family is living in a decent sanitary home. Let us be dissatisfied until the dark yesterdays of segregated schools will be transformed into bright tomorrows of quality, integrated education. Let us be dissatisfied until integration is not seen as a problem but as an opportunity to participate in the beauty of diversity. Let us be dissatisfied until men and women, however black they may be, will be judged on the basis of the content of their character and not on the basis of the color of their skin. Let us be dissatisfied. Let us be dissatisfied until every state capitol houses a governor who will do justly, who will love mercy and who will walk humbly with his God. Let us be dissatisfied until from every city hall, justice will roll down like waters and righteousness like a mighty stream. Let us be dissatisfied until that day when the lion and the lamb shall lie down together. and every man will sit under his own vine and fig tree and none shall be afraid. Let us be dissatisfied. And men will recognize that out of one blood God made all men to dwell upon the face of the earth. Let us be dissatisfied until that day when nobody will shout “White Power!” — when nobody will shout “Black Power!” — but everybody will talk about God’s power and human power. [Ibid.]
The people of Central America — and, in a broader sense, the entire developing world — need to know first-hand that freedom and opportunity are not just for the elite, but the birthright of every citizen; that property is not just something enjoyed by a few, but can be owned by any individual who works hard and makes correct decisions; that free enterprise is not just the province of the rich, but a system of free choice in which everyone has rights, and that business, large or small, is something in which everyone can own a piece of the action. [Speech on Project Economic Justice, August 3, 1987.]
There are but three political-economic roads from which we can choose…. We could take the first course and further exacerbate the already concentrated ownership of productive capital in the American economy. Or we could join the rest of the world by taking the second path, that of nationalization. Or we can take the third road, establishing policies to diffuse capital ownership broadly, so that many individuals, particularly workers, can participate as owners of industrial capital.… The choice is ours. There is no way to avoid this decision. Non-action is a political decision in favor of continued, and indeed increased, concentrated ownership of productive capital. [Debates on converting the eastern rail system into an employee-owned company, December 11, 1972.]
Employee ownership and worker participation in management decisions are important trends we should support and encourage. [ Washington Post , March 25, 1982.]
The rising feeling of powerlessness is one result of the system of decision-making and ownership that have been relentlessly, and often unwittingly, developed during this century to take responsibility away from people. Participation can re-engage people in their lives at work and renew their organizations. They learn that by working together they can make a difference. [ Working Together , 1983.]
I have a history of making decisions very quickly about men. I have always fallen in love fast and without measuring risks. I have a tendency not only to see the best in everyone, but to assume that everyone is emotionally capable of reaching his highest potential. I have fallen in love more times than I care to count with the highest potential of a man, rather than with the man himself, and I have hung on to the relationship for a long time (sometimes far too long) waiting for the man to ascend to his own greatness. Many times in romance I have been a victim of my own optimism.
No one can live your life for you. No one but yourself can answer your questions, meet your responsibilities, make your decisions and choices. Your relations with God no one but yourself can fulfil. No one can believe for you. A thousand friends may encircle you and pray for your soul, but until you lift up your own heart in prayer no communication is established between you and God. No one can get your sins forgiven but yourself. No one can obey God for you. No other one can do your work for Christ, or render your account at the judgment-seat.
The public arbitrators ([Greek: diaitêtai]) were a body including all Athenian citizens in the sixtieth year of their age. The arbitrator, on receiving the case from the four representatives of the Forty, first endeavoured to bring the parties to an agreement. If this failed, he heard the evidence and gave a decision. If the decision were accepted, the case was at an end, but, if either of the two parties insisted on appealing to a law-court, the arbitrator placed in two caskets (one for each party) copies of all the depositions, oaths and challenges, and of all the laws quoted in the case, sealed them up, and, after attaching a copy of his own decision, handed them over to the four representatives of the Forty, who brought the case into court and presided over the trial. Documents which had not been brought before the arbitrator could not be produced in court. The court consisted of 201 jurors where the sum in question was not more than 1000 _drachmae_ (£40); in other cases the number of jurors was 401 (c. 53). Entry: 5
A wise person makes his own >decisions, a weak one obeys public opinion. -- Chinese proverb
BURNE-JONES, SIR EDWARD BURNE, Bart. (1833-1898), English painter and designer, was born on the 28th of August 1833 at Birmingham. His father was a Welsh descent, and the idealism of his nature and art has been attributed to this Celtic strain. An only son, he was educated at King Edward's school, Birmingham, and destined for the Church. He retained through life an interest in classical studies, but it was the mythology of the classics which fascinated him. He went into residence as a scholar at Exeter College, Oxford, in January 1853. On the same day William Morris entered the same college, having also the intention of taking orders. The two were thrown together, and grew close friends. Their similar tastes and enthusiasms were [v.04 p.0849] mutually stimulated. Burne-Jones resumed his early love of drawing and designing. With Morris he read _Modern Painters_ and the _Morte d'Arthur_. He studied the Italian pictures in the University galleries, and Dürer's engravings; but his keenest enthusiasm was kindled by the sight of two works by a living man, Rossetti. One of these was a woodcut in Allingham's poems, "The Maids of Elfinmere"; the other was the water-colour "Dante drawing an Angel," then belonging to Mr Coombe, of the Clarendon Press, and now in the University collection. Having found his true vocation, Burne-Jones, like his friend Morris, determined to relinquish his thoughts of the Church and to become an artist. Rossetti, although not yet seen by him, was his chosen master; and early in 1856 he had the happiness, in London, of meeting him. At Easter he left college without taking a degree. This was his own decision, not due (as often stated) to Rossetti's persuasion; but on settling in London, where Morris soon joined him at 17 Red Lion Square, he began to work under Rossetti's friendly instruction and encouraging guidance. Entry: BURNE
The office of superintendent and many others dependent upon it being abolished the supreme control of the finances was vested in a royal council. The sovereign was its president; but Colbert, though for four years he only possessed the title of intendant, was its ruling spirit, great personal authority being conferred upon him by the king. The career on which Colbert now entered must not be judged without constant remembrance of the utter rottenness of the previous financial administration. His ruthlessness in this case, dangerous precedent as it was, was perhaps necessary; individual interests could not be respected. Guilty officials having been severely punished, the fraudulent creditors of the government remained to be dealt with. Colbert's method was simple. Some of the public loans were totally repudiated, and from others a percentage was cut off, which varied, at first according to his own decision, and afterwards according to that of the council which he established to examine all claims against the state. Entry: A
“But also the Government saw that it was necessary to adopt practical measures, so without further reflection, it adopted the Regulations for Land Committees, thus creating a strange situation; for the Council of People’s Commissars abolished private property in land, but the Regulations drawn up by the Land Committees are based on private property.... However, no harm has been done by that; for the Land Committees are paying no attention to the Soviet decrees, but are putting into operation their own practical decisions--decisions based on the will of the vast majority of the peasants....
And with the decision and tenderness that often come at the moment of awakening, she embraced her friend, but noticing Sonya's look of embarrassment, her own face expressed confusion and suspicion.
At eight o'clock Kutuzov rode to Pratzen at the head of the fourth column, Miloradovich's, the one that was to take the place of Przebyszewski's and Langeron's columns which had already gone down into the valley. He greeted the men of the foremost regiment and gave them the order to march, thereby indicating that he intended to lead that column himself. When he had reached the village of Pratzen he halted. Prince Andrew was behind, among the immense number forming the commander-in-chief's suite. He was in a state of suppressed excitement and irritation, though controlledly calm as a man is at the approach of a long-awaited moment. He was firmly convinced that this was the day of his Toulon, or his bridge of Arcola. How it would come about he did not know, but he felt sure it would do so. The locality and the position of our troops were known to him as far as they could be known to anyone in our army. His own strategic plan, which obviously could not now be carried out, was forgotten. Now, entering into Weyrother's plan, Prince Andrew considered possible contingencies and formed new projects such as might call for his rapidity of perception and decision.
He repeated what he had already said to himself when he had hired Scaufflaire's cabriolet: that, whatever the result was to be, there was no reason why he should not see with his own eyes, and judge of matters for himself; that this was even prudent; that he must know what took place; that no decision could be arrived at without having observed and scrutinized; that one made mountains out of everything from a distance; that, at any rate, when he should have seen that Champmathieu, some wretch, his conscience would probably be greatly relieved to allow him to go to the galleys in his stead; that Javert would indeed be there; and that Brevet, that Chenildieu, that Cochepaille, old convicts who had known him; but they certainly would not recognize him;--bah! what an idea! that Javert was a hundred leagues from suspecting the truth; that all conjectures and all suppositions were fixed on Champmathieu, and that there is nothing so headstrong as suppositions and conjectures; that accordingly there was no danger.
Then godlike Alexander thus replied. Oh Hector, true in temper as the axe Which in the shipwright's hand the naval plank Divides resistless, doubling all his force, Such is thy dauntless spirit whose reproach Perforce I own, nor causeless nor unjust. Yet let the gracious gifts uncensured pass Of golden Venus; man may not reject The glorious bounty by the Gods bestow'd, Nor follows their beneficence our choice. But if thy pleasure be that I engage With Menelaus in decision fierce Of desperate combat bid the host of Troy And bid the Grecians sit; then face to face Commit us, in the vacant field between, To fight for Helen and for all her wealth. Who strongest proves, and conquers, he, of her And hers possess'd shall bear them safe away; While ye (peace sworn and firm accord) shall dwell At Troy, and these to Argos shall return And to Achaia praised for women fair.
They speak in low tones; they drop their eyes; they toil. They renounce the world, towns, sensualities, pleasures, vanities, pride, interests. They are clothed in coarse woollen or coarse linen. Not one of them possesses in his own right anything whatever. On entering there, each one who was rich makes himself poor. What he has, he gives to all. He who was what is called noble, a gentleman and a lord, is the equal of him who was a peasant. The cell is identical for all. All undergo the same tonsure, wear the same frock, eat the same black bread, sleep on the same straw, die on the same ashes. The same sack on their backs, the same rope around their loins. If the decision has been to go barefoot, all go barefoot. There may be a prince among them; that prince is the same shadow as the rest. No titles. Even family names have disappeared. They bear only first names. All are bowed beneath the equality of baptismal names. They have dissolved the carnal family, and constituted in their community a spiritual family. They have no other relatives than all men. They succor the poor, they care for the sick. They elect those whom they obey. They call each other "my brother."
All raised the lash at once, and with the reins At once all smote their steeds, urging them on Vociferous; they, sudden, left the fleet Far, far behind them, scouring swift the plain. Dark, like a stormy cloud, uprose the dust Their chests beneath, and scatter'd in the wind Their manes all floated; now the chariots swept The low declivity unseen, and now Emerging started into view; erect The drivers stood; emulous, every heart Beat double; each encouraged loud his steeds; They, flying, fill'd with dust the darken'd air. But when returning to the hoary deep They ran their last career, then each display'd Brightest his charioteership, and the race Lay stretch'd, at once, into its utmost speed. Then, soon the mares of Pheretiades Pass'd all, but Diomede behind him came, Borne by his unemasculated steeds Of Trojan pedigree; they not remote, But close pursued him; and at every pace Seem'd entering both; the chariot at their head, For blowing warm into Eumelus' neck Behind, and on his shoulders broad, they went, And their chins rested on him as they flew. Then had Tydides pass'd him, or had made Decision dubious, but Apollo struck, Resentful, from his hand the glittering scourge. Fast roll'd the tears indignant down his cheeks, For he beheld the mares with double speed, Flying, and of the spur deprived, his own Retarded steeds continual thrown behind. But not unnoticed by Minerva pass'd The art by Phoebus practised to impede The son of Tydeus, whom with winged haste Following, she gave to him his scourge again, And with new force his lagging steeds inspired. Eumelus, next, the angry Goddess, swift Pursuing, snapt his yoke; wide flew the mares Asunder, and the pole fell to the ground. Himself, roll'd from his seat, fast by the wheel With lacerated elbows, nostrils, mouth, And batter'd brows lay prone; sorrow his eyes Deluged, and disappointment chok'd his voice. Then, far outstripping all, Tydides push'd His steeds beyond, which Pallas fill'd with power That she might make the glorious prize his own. Him follow'd Menelaus amber-hair'd, The son of Atreus, and his father's steeds Encouraging, thus spake Antilochus.
When he had reported himself to the commander of the regiment and had been reassigned to his former squadron, had been on duty and had gone out foraging, when he had again entered into all the little interests of the regiment and felt himself deprived of liberty and bound in one narrow, unchanging frame, he experienced the same sense of peace, of moral support, and the same sense of being at home here in his own place, as he had felt under the parental roof. But here was none of all that turmoil of the world at large, where he did not know his right place and took mistaken decisions; here was no Sonya with whom he ought, or ought not, to have an explanation; here was no possibility of going there or not going there; here there were not twenty-four hours in the day which could be spent in such a variety of ways; there was not that innumerable crowd of people of whom not one was nearer to him or farther from him than another; there were none of those uncertain and undefined money relations with his father, and nothing to recall that terrible loss to Dolokhov. Here, in the regiment, all was clear and simple. The whole world was divided into two unequal parts: one, our Pavlograd regiment; the other, all the rest. And the rest was no concern of his. In the regiment, everything was definite: who was lieutenant, who captain, who was a good fellow, who a bad one, and most of all, who was a comrade. The canteenkeeper gave one credit, one's pay came every four months, there was nothing to think out or decide, you had only to do nothing that was considered bad in the Pavlograd regiment and, when given an order, to do what was clearly, distinctly, and definitely ordered--and all would be well.
"And I didn't expect that," cried Mitya, ecstatically. (He was still in a state of ecstasy.) He seized his six roubles and ran home. At home he borrowed three roubles from the people of the house, who loved him so much that they were pleased to give it him, though it was all they had. Mitya in his excitement told them on the spot that his fate would be decided that day, and he described, in desperate haste, the whole scheme he had put before Samsonov, the latter's decision, his own hopes for the future, and so on. These people had been told many of their lodger's secrets before, and so looked upon him as a gentleman who was not at all proud, and almost one of themselves. Having thus collected nine roubles Mitya sent for posting-horses to take him to the Volovya station. This was how the fact came to be remembered and established that "at midday, on the day before the event, Mitya had not a farthing, and that he had sold his watch to get money and had borrowed three roubles from his landlord, all in the presence of witnesses."