Institution Quotes (displaying: 1 - 30 of 577 quotes )
Institutionalized rejection of difference is an absolute necessity in a profit economy which needs outsiders as surplus people. As members of such an economy, we have all been programmed to respond to the human differences between us with fear and loathing... But we have no patterns for relating across our human differences as equals. As a result, those differences have been misnamed and misused in the service of separation and confusion.
A crowd whose discontent has risen no higher than the level of slogans is only a crowd. But a crowd that understands the reasons for its discontent and knows the remedies is a vital community, and it will have to be reckoned with. I would rather go before the government with two people who have a competent understanding of an issue, and who therefore deserve a hearing, than with two thousand who are vaguely dissatisfied. But even the most articulate public protest is not enough. We don't live in the government or in institutions or in our public utterances and acts, and the environmental crisis has its roots in our lives. By the same token, environmental health will also be rooted in our lives. That is, I take it, simply a fact, and in the light of it we can see how superficial and foolish we would be to think that we could correct what is wrong merely by tinkering with the institutional machinery. The changes that are required are fundamental changes in the way we are living.
The encrusted religious structure is not changed by its institutional dependents--they are part of the crust. It is changed by one who goes alone to the wilderness, where he fasts and prays, and returns with cleansed vision. In going alone, he goes independent of institutions, forswearing orthodoxy ("right opinion"). In going to the wilderness he goes to the margin, where he is surrounded by the possibilities--by no means all good--that orthodoxy has excluded. By fasting he disengages his thoughts from the immediate issues of livelihood; his willing hunger takes his mind off the payroll, so to speak. And by praying he acknowledges ignorance; the orthodox presume to know, whereas the marginal person is trying to find out. He returns to the community, not necessarily with new truth, but with a new vision of the truth; he sees it more whole than before.
Marriage is the most licentious of human institutions--I say the most licentious of human institutions: that is the secret of its popularity. And a woman seeking a husband is the most unscrupulous of all the beasts of prey. The confusion of marriage with morality has done more to destroy the conscience of the human race than any other single error.
The "non-profit" institution neither supplies goods or services not controls. Its "product" is neither a pair of shoes nor an effective regulation. Its product is a changed human being. The non-profit institutions are human-change agents. Their "product" is a cured patient, a child that learns, a young man or woman grown into a self-respecting adult; a changed human life altogether.
Economists have a singular method of procedure. There are only two kinds of institutions for them, artificial and natural. The institutions of feudalism are artificial institutions, those of the bourgeoisie are natural institutions. In this, they resemble the theologians, who likewise establish two kinds of religion. Every religion which is not theirs is an invention of men, while their own is an emanation from God. When the economists say the present-day relations--the relations of bourgeois production--are natural, they imply that these are the relations in which wealth is created and productive forces developed in conformity with the laws of nature. These relations therefore are themselves natural laws independent of the influence of time. They are eternal laws which must always govern society. Thus, there has been history, but there is no longer any. There has been history, since there were institutions of feudalism, and in these institutions of feudalism we find quite different relations of production from those of bourgeois society, which the economists try to pass off as natural and, as such, eternal.
We all learn in school that the judicial, legislative and executive branches of government must check and balance each other. But other non state institutions must participate in this important system of checks and balances as well. These checking institutions include the academy, the media, religious institutions and NGOs.
It seems obvious to me now? though I have been slow, I must say, in coming to the conclusion? that the institution of private property is one of the main things that have given man that limited amount of free-and-equalness that Marx hoped to render infinite by abolishing this institution. Strangely enough Marx was the first to see this. He is the one who informed us, looking backwards, that the evolution of private capitalism with its free market had been a precondition for the evolution of all our democratic freedoms. It never occurred to him, looking forward, that if this was so, these other freedoms might disappear with the abolition of the free market.
(…) But there is one way in this country in which all men are created equal (…) that institution, gentlemen, is a court. It can be the Supreme Court or the United States or the humblest J.P. court in the land, or this honorable court which you serve. Out courts have their faults, as does any human institution, but in this country our courts are the great levelers, and in our courts all men are created equal