Quotes of All Topics . Occasions . Authors
Modern industry seems to be inefficient to a degree that surpasses one's enduring powers of imagination. Its inefficiency therefore remains unnoticed.
Work and leisure are complementary parts of the same living process and cannot be separated without destroying the joy of work and the bliss of leisure.
It might be said that it is the ideal of the employer to have production without employees and the ideal of the employee is to have income without work.
Many of them had a better time than they ever had in their lives because they were discovering the new freedom - the less you need, the freer you become.
Every increase of needs tends to increase one's independence on outside forces over which one cannont have control and therefore increases existential fear
The real problems of our planet are not economic or technical, they are philosophical. The philosophy of unbridled materialism is being challenged by events.
To describe an animal as a physico-chemical system of extreme complexityis no doubt perfectly correct, except that it misses out on the animalness of the animal.
After all, for mankind as a whole there are no exports. We did not start developing by obtaining foreign exchange from Mars or the moon. Mankind is a closed society.
The technology of mass production is inherently violent, ecologically damaging, self-defeating in terms of non-renewable resources, and stultifying for the human person.
The heart of the matter, as I see it, is the stark fact that world poverty is primarily a problem of two million villages, and thus a problem of two thousand million villagers.
It is doubly chimerical to build peace on economic foundations which, in turn, rest on the systematic cultivation of greed and envy, the very forces which drive men into conflict.
The modern world tends to be skeptical about everything that makes demands on man's higher faculties. But it is not at all skeptical about skepticism, which demands hardly anything.
Development does not start with goods; it starts with people and their education, organization, and discipline. Without these three, all resources remain latent, untapped, potential.
A way of life that ever more rapidly depletes the power of the Earth to sustain it and piles up ever more insoluble problems for each succeeding generation can only be called violent.
Is there enough to go around? What is enough? Who can tell us? Certainly not the economist who pursues economic growth as the highest of all values, and therefore has no concept of enough.
I think I should not go far wrong if I asserted that the amount of genuine leisure available in a society is generally in inverse proportion to the amount of labor-saving machinery it employs.
It has been universally recognized, in all authentic teachings of mankind, that every being born into this world has to work, not merely to keep himself alive, but to strive towards perfection.
I certainly never feel discouraged. I can't myself raise the winds that might blow us or this ship into a better world. But I can at least put up the sail so that when the winds comes, I can catch it.
You can either read something many times in order to be assured that you got it all, or else you can define your purpose and use techniques which will assure that you have met it and gotten what you need
Our intentions tend to be much more real to us than our actions, and this can lead to a great deal of misunderstanding with other people, to whom our actions tend to be much more real than our intentions.
You can either read something many times in order to be assured that you got it all, or else you can define your purpose and use techniques which will assure that you have met it and gotten what you need.
By means of trees, wildlife could be conserved, pollution decreased, and the beauty of our landscapes enhanced. This is the way, or at least one of the ways, to spiritual, moral, and cultural regeneration.
Scientific and technological "solutions" which poison the environment or degrade the social structure and man himself are of no benefit, no matter how brilliantly conceived or how great their superficial attraction.
Many have no desire to be in it, because their work does not interest them, providing them with neither challenge nor satisfaction, and has no other merit in their eyes than that it leads to a pay-packet at the end of the week.
If I limit myself to knowledge that I consider true beyond doubt, I minimize the risk of error but I maximize, at the same time, the risk of missing out on what may be the subtlest, most important and most rewarding things in life.
There are three things healthy people most need to do - to be creatively productive, to render service, and to act in accordance with their moral impulses. In all three respects modern society frustrates most people most of the time.
Why precisely do we want to change land ownership? The answer seems to me to be quite clear: to inhibit land speculation, to inhibit the private exploitation of the scarcity-value of land, to inhibit as we might say the cornering of land.
The purpose of work is to give people a chance to utilize and develop their faculties; to enable them to overcome their ego-centeredness by joining others in a common task; and to bring for the goods and services needed for a becoming existence.
The most striking about modern industry is that it requires so much and accomplishes so little. Modern industry seems to be inefficient to a degree that surpasses one's ordinary powers of imagination. Its inefficiency therefore remains unnoticed.
I have no doubt that it is possible to give a new direction to technological development, a direction that shall lead it back to the real needs of man, and that also means: to the actual size of man. Man is small, and, therefore, small is beautiful.
The way in which we experience and interpret the world obviously depends very much indeed on the kind of ideas that fill our minds. If they are mainly small, weak, superficial, and incoherent, life will appear insipid , uninteresting, petty and chaotic.
An attitude to life which seeks fulfillment in the single-minded pursuit of wealth - in short, materialism - does not fit into this world, because it contains within itself no limiting principle, while the environment in which it is placed is strictly limited.
We still have to learn how to live peacefully, not only with our fellow men but also with nature and, above all, with those Higher Powers which have made nature and have made us; for, assuredly, we have not come about by accident and certainly have not made ourselves
Economic development is something much wider and deeper than economics, let alone econometrics. Its roots lie outside the economic sphere, in education, organisation, discipline and, beyond that, in political independence and a national consciousness of self-reliance.
At present, there can be little doubt that the whole of mankind is in mortal danger, not because we are short of scientific and technological know-how, but because we tend to use it destructively, without wisdom. More education can help us only if produces more wisdom.
Call a thing immoral or ugly, soul-destroying or a degradation to man, a peril to the peace of the world or to the well-being of future generations: as long as you have not shown it to be "uneconomic" you have not really questioned its right to exist, grow, and prosper.
If greed were not the master of modern man, how could it be that the frenzy of economic activity does not abate as higher standards of living are attained, and that it is precisely the richest societies which pursue their economic advantage with the greatest ruthlessness?
Our ordinary mind always tries to persuade us that we are nothing but acorns and that our greatest happiness will be to become bigger, fatter, shinier acorns; but that is of interest only to pigs. Our faith gives us knowledge of something better: that we can become oak trees.
We must do what we conceive to be the right thing, and not bother our heads or burden our souls with whether we are going to be successful. Because if we don't do the right thing, we'll be doing the wrong thing, and we will just be part of the disease, and not a part of the cure.
The key words of violent economics are urbanization, industrialization, centralization, efficiency, quantity, speed. . . . The problem of evolving a nonviolent way of economic life [in the West] and that of developing the underdeveloped countries may well turn out to be largely identical.
Few can contemplate without a sense of exhilaration the splendid achievements of practical energy and technical skill, which, from the latter part of the seventeenth century, were transforming the face of material civilization, and of which England was the daring, if not too scrupulous, pioneer.
From a Buddhist point of view, this is standing the truth on its head by considering goods as more important than people and consumption as more important than creative activity. It means shifting the emphasis from the worker to the product of work, that is, from the human to the sub-human, surrender to the forces of evil.
Economic policies absorb almost the entire attention of government, and at the same time become ever more impotent. The simplest things, which only fifty years ago one could do without difficulty, cannot get done any more. The richer a society, the more impossible it become to do worthwhile things without immediate payoff.
Even bigger machines, entailing even bigger concentrations of economic power and exerting ever greater violence against the environment, do not represent progress: they are a denial of wisdom. Wisdom demands a new orientation of science and technology towards the organic, the gentle, the nonviolent, the elegant and beautiful.
To organize work in such a manner that it becomes meaningless, boring, stultifying, or nerve-racking for the worker would be little short of criminal; it would indicate a greater concern with goods than with people, an evil lack of compassion and a soul-destroying degree of attachment to the most primitive side of this worldly existence.
From the point of view of the employer, it is in any case simply an item of cost, to be reduced to a minimum if it cannot be eliminated altogether, say, by automation. From the point of view of the workman, it is a "disutility"; to work is to make a sacrifice of one's leisure and comfort, and wages are a kind of compensation for the sacrifice.
The generosity of the Earth allows us to feed all mankind; we know enough about ecology to keep the Earth a healthy place; there is enough room on the Earth, and there are enough materials, so that everybody can have adequate shelter; we are quite competent enough to produce sufficient supplies of necessities so that no one need live in misery.
I started by saying that one of the most fateful errors of our age is the belief that the problem of production has been solved. This illusion, I suggested, is mainly due to our inability to recognize that the modern industrial system, with all its intellectual sophistication, consumes the very basis on which is has been erected. To use the language of the economist, it lives on irreplaceable capital which it cheerfully treats as income.
That soul-destroying, meaningless, mechanical, moronic work is an insult to human nature which must necessarily and inevitably produce either escapism or aggression, and that no amount of 'bread and circuses' can compensate for the damage done-these are facts which are neither denied nor acknowledged but are met with an unbreakable conspiracy of silence-because to deny them would be too obviously absurd and to acknowledge them would condemn the central preoccupation of modern society as a crime against humanity.
The truly educated man is not a man who knows a bit of everything, not even the man who knows all the details of all subjects (if such a thing were possible): the “whole man” in fact, may have little detailed knowledge of facts and theories...but he will be truly in touch with the centre. He will not be in doubt about his basic convictions, about his view on the meaning and purpose of his life. He may not be able to explain these matters in words, but the conduct of his life will show a certain sureness of touch which stems from this inner clarity.