Economically Quotes (displaying: 1 - 30 of 76 quotes )
Huddled in her mink in the Kansas City airport, she had a vision of women writing about sex as openly as male writers, but quite, quite differently. Some women would treat sex much as men did,as conquest, as adventure--in a way as McCarthy had. Other women would treat female sexuality far less romantically then men who did not consider themselves romantics, like Hemingway, were wont to. The earth would not move, no, there would be more biology and less theatrics. Women had less ego involvement in sex than men did, but far more at stake economically.
The complexity of our present trouble suggests as never before that we need to change our present concept of education. Education is not properly an industry, and its proper use is not to serve industries, either by job-training or by industry-subsidized research. It's proper use is to enable citizens to live lives that are economically, politically, socially, and culturally responsible. This cannot be done by gathering or "accessing" what we now call "information" - which is to say facts without context and therefore without priority. A proper education enables young people to put their lives in order, which means knowing what things are more important than other things; it means putting first things first.
Everyone knows that a place exists which is not economically or politically indebted to all the vileness and compromise. That is not obliged to reproduce the system. That is writing. If there is a somewhere else that can escape the infernal repetition, it lies in that direction, where it writes itself, where it dreams, where it invents new worlds.
The most dangerous myth is the demagoguery that business can be made to pay a larger share, thus relieving the individual. Politicians preaching this are either deliberately dishonest, or economically illiterate, and either one should scare us. Business doesn't pay taxes, and who better than business to make this message known? Only people pay taxes, and people pay as consumers every tax that is assessed against a business. Begin with the food and fiber raised in the farm, to the ore drilled in a mine, to the oil and gas from out of the ground, whatever it may be -- through the processing, through the manufacturing, on out to the retailer's license. If the tax cannot be included in the price of the product, no one along that line can stay in business.
The rights paradigm, which, as I interpret it, morally requires the abolition of animal exploitation and requires veganism as a matter of fundamental justice, is radically different from the welfarist paradigm, which, in theory focuses on reducing suffering, and, in reality, focuses on tidying up animal exploitation at its economically inefficient edges. In science, those who subscribe to one paradigm are often unable to understand and engage those who subscribe to another paradigm precisely because the theoretical language that they use is not compatible. I think that the situation is similar in the context of the debate between animal rights and animal welfare. And that is why welfarists simply cannot understand or accept the slavery analogy.
The vast differences in power contributed to faulty social theories of these differences that are still with us today. When a society is economically dominant, it is easy for its members to assume that such dominance reflects a deeper superiority--whether religious, racial, genetic, cultural, or institutional--rather than an accident of timing or geography.
Two ideas are opposed — not concepts or abstractions, but Ideas which were in the blood of men before they were formulated by the minds of men. The Resurgence of Authority stands opposed to the Rule of Money; Order to Social Chaos, Hierarchy to Equality, socio-economico-political Stability to constant Flux; glad assumption of Duties to whining for Rights; Socialism to Capitalism, ethically, economically, politically; the Rebirth of Religion to Materialism; Fertility to Sterility; the spirit of Heroism to the spirit of Trade; the principle of Responsibility to Parliamentarism; the idea of Polarity of Man and Woman to Feminism; the idea of the individual task to the ideal of ‘happiness’; Discipline to Propaganda-compulsion; the higher unities of family, society, State to social atomism; Marriage to the Communistic ideal of free love; economic self-sufficiency to senseless trade as an end in itself; the inner imperative to Rationalism.
There's a grosser irony about Politically Correct English. This is that PCE purports to be the dialect of progressive reform but is in fact--in its Orwellian substitution of the euphemisms of social equality for social equality itself--of vastly more help to conservatives and the US status quo than traditional SNOOT prescriptions ever were. Were I, for instance, a political conservative who opposed using taxation as a means of redistributing national wealth, I would be delighted to watch PC progressives spend their time and energy arguing over whether a poor person should be described as "low-income" or "economically disadvantaged" or "pre-prosperous" rather than constructing effective public arguments for redistributive legislation or higher marginal tax rates. [...] In other words, PCE acts as a form of censorship, and censorship always serves the status quo.
However we resolve the issue in our individual homes, the moral challenge is, put simply, to make work visible again: not only the scrubbing and vacuuming, but all the hoeing, stacking, hammering, drilling, bending, and lifting that goes into creating and maintaining a livable habitat. In an ever more economically unequal world, where so many of the affluent devote their lives to ghostly pursuits like stock trading, image making, and opinion polling, real work, in the old-fashioned sense of labor that engages hand as well as eye, that tires the body and directly alters the physical world tends to vanish from sight. The feminists of my generation tried to bring some of it into the light of day, but, like busy professional women fleeing the house in the morning, they left the project unfinished, the debate broken off in mid-sentence, the noble intentions unfulfilled. Sooner or later, someone else will have to finish the job.
To be a mass tourist, to me, is to become a pure late-date American: alien, ignorant, greedy for something you cannot ever have, disappointed in a way you can never admit. It is to spoil, by way of sheer ontology, the very unspoiledness you are there to experience. It is to impose yourself on places that in all non-economic ways would be better, realer, without you. It is, in lines and gridlock and transaction after transaction, to confront a dimension of yourself that is inescapable as it is painful: As a tourist, you become economically significant but existentially loathsome, an insect on a dead thing.
When did you first feel like a grown woman and not a girl?” We wrote down our answers and shared them, first in pairs, then in larger groups. The group of women was racially and economically diverse, but the answers had a very similar theme. Almost everyone first realized they were becoming a grown woman when some dude did something nasty to them. “I was walking home from ballet and a guy in a car yelled, ‘Lick me!’” “I was babysitting my younger cousins when a guy drove by and yelled, ‘Nice ass.’” There were pretty much zero examples like “I first knew I was a woman when my mother and father took me out to dinner to celebrate my success on the debate team.” It was mostly men yelling shit from cars. Are they a patrol sent out to let girls know they’ve crossed into puberty? If so, it’s working.