Robert Owen Quotes

All the world is queer save thee and me, and even thou art a little queer.

Robert Owen’s was a true insight: market economy if left to evolve according to its own laws would create great and permanent evils.

Finding that no religion is based on facts and cannot therefore be true, I began to reflect what must be the condition of mankind trained from infancy to believe in errors.

So, you’re hitting on Clare the Fair.” “I’m not hitting on her. I’m exploring the possibility of seeing her on social terms.” “He’s hitting on her,” Owen said around a mouthful of chips. “You’ve still got that thing you had for her back in high school. Are you still writing bad song lyrics about heartbreak?” “Suck me. And they weren’t that bad.” “Yeah, they were,” Ryder disagreed. “But at least now we don’t have to listen to you playing your keyboard and howling them down the hall.

You don't want to wait for Owen?" Ryder just sneered at him. "Afraid of a little sweat, sweetheart?" "Sunstroke maybe." "Find your balls, and let's go get it done.

All the Utopias - Brook Farm, Robert Owen's sanctuary of chatter, Upton Sinclair's Helicon Hall - and their regulation end in scandal, feuds, poverty, griminess, disillusion.

LBJ and the racist history of the Democrat Party can help us understand how it is plausible that Joe Biden, a well-known and well-respected politician, managed to get away with citing Robert Byrd, a West Virginia senator who had previously held the position of Exalted Cyclops within the Ku Klux Klan, as his mentor.

Ryder - the oldest, Avery continued. He's standing as job boss on this project. Owen's the detail guy, runs the numbers, makes the calls, takes the meetings. Or most of them. Beckett's an architect.

That dog'll roll in the snow, run in the snow, eat the damn snow, but he wont throught it to shit. I dont clear the path, he shits right by the door. Why is that? Ryder asked. Owen replied, "Hence the name." The name of Ryder's dog...Dumbass...

I cannot be governed by what others seek.

Robert Owen had adopted the teaching of the materialistic philosophers: that man’s character is the product, on the one hand, of heredity; on the other, of the environment of the individual during his lifetime, and especially during his period of development.

More pertinent, however, is that capitalism tends to stultify the worker’s creativity, his human urge for self-expression, freedom, mutually respectful interaction with others, recognition of his self-determined sense of self, recognition of himself as a self rather than an object, a means to an end. Karl Marx called it “alienation.” Capitalism alienates the worker—and the capitalist—from his “fundamental human need” for “self-fulfilling and creative work,” “the exercise of skill and craftsmanship,”8 in addition to his fundamental desire to determine himself (whence comes the desire to dismantle oppressive power-relations and replace them with democracy). Alternative visions of social organization thus arise, including Robert Owen’s communitarian socialism, Charles Fourier’s associationist communalism, Proudhon’s mutualism (a kind of anarchism), Marx’s communism, Bakunin’s collectivist anarchism, Kropotkin’s anarchist communism, Anton Pannekoek’s council communism, and more recently, Murray Bookchin’s libertarian municipalism, Michael Albert’s participatory economics, Takis Fotopoulos’s inclusive democracy, Paul Hirst’s associationalism, and so on. Each of these schools of thought differs from the others in more or less defined ways, but they all have in common the privileging of economic and social cooperation and egalitarianism.

So I’ve been forced to the conclusion,” said Strike, “that the Bombyx Mori everyone’s read is a different book to the Bombyx Mori Owen Quine wrote.

People don’t just fall in love by accident, like you’d fall down a set of stairs. They have to be willing.

Charles Fourier, in France, and Robert Owen, in England, propounded the original idea of socialism in the 1820s. It was to achieve the unrealized demands of the French Revolution, which never reached the working class. Instead of pitting workers against each other, a cooperative mode of production and exchange would allow them to work for each other. Socialism was about reorganizing society as a cooperative community.

Tolkien, lucky man, had protected a realm of his own invention to which he could flee. Robert Graves, embittered by battle, writes: The child alone a poet is: Spring and Fairyland are his… Wisdom made him old and wary banishing his Lords of Faery

Famous INFPs include Isabel Myers (creator of the Myers-Briggs Type Indicator), St. John the disciple, Carl Rogers, Princess Diana, George Orwell, Audrey Hepburn, Fred Rogers, A.A. Milne, Helen Keller, Jacqueline Kennedy Onassis, Julia Roberts, and William Shakespeare.

But after a frustrated Franklin Roosevelt threatened to enlarge the high bench and pack it with his partisans, Justice Owen Roberts, in the infamous switch in time that saved nine, stopped finding New Deal legislation unconstitutional, so that 5–4 decisions against FDR became majority decisions allowing his schemes.

In 1867, George Campbell, Duke of Argyll, had published The Reign of Law, a book that Darwin found deeply annoying. A supporter of Richard Owen, Campbell argued that while evolution (or "Development") might be observable in the fossil record, it was merely evidence of God's purpose. God, for example, would cause horses and oxen to evolve in time to meet human needs. The brightly colored plumage of birds, Campbell went on, were simply God's decorations of nature for humanity's enjoyment.

{Miller, who was president of American Federation of Musicians, had this to say about Robert Ingersoll at his funeral} On behalf of 15,000 professional musicians, comprising the American Federation of Musicians, permit me to extend to you our heart-felt and most sincere sympathy in the irreparable loss of the model husband, father, and friend. In him the musicians of not only this country, but of all countries, have lost one whose noble nature grasped the true beauties of our sublime art, and whose intelligence gave those impressions expression in words of glowing eloquence that will live as long as language exists.

Owen liked me,” Waldegrave told Strike. “Oh yeah. I knew how to handle him. Stoke that man’s vanity and you could get him to do anything you wanted. Half an hour’s praise before you asked him to change anything in a manuscript. ’Nother half hour’s praise before you asked him to make another change. Only way.

The seventeenth and eighteenth centuries had been the centuries when space was extended, when the realm of the visible had suddenly been increased by the invention of the microscope and the telescope. We have images from that era which remind us of quite how astonishing that sudden stretching of space must have been. There is the Dutch lens-grinder Antony van Leeuwenhoek, peering down his rudimentary microscope in 1674 to see a host of micro-organisms teeming in a drop of pond-water ('The motion of most of these animalcules in the water was so swift , and so various upwards, downwards and round about, that 'twas wonderful to see …'). There is Galileo scrying upwards through his telescope in 1609, and becoming the first human to realize that there are "lofty mountains" and "deep valleys" on the moon. And there is Blaise Pascal's mingled wonder and horror at the realization that man is poised teeteringly between two abysses: between the visible atomic world and, with its 'infinity of universes, each with its firmament, planets, and its earth', and the invisible cosmos, too big to see, also with its "infinity of universes", stretching unstoppably away in the night sky. The nineteenth century, though, was the century in which time was extended. The two previous centuries had revealed the so-called "plurality of worlds" which existed in the tracts of space and the microcosmos of atoms. What geology revealed in the 1800s was the multitude of 'former worlds' on earth, which had once existed but no longer did. Some inhabitants of these former worlds offered an excitement beyond the general thrill of antiquity. This was the range of monstrous creatures which had formerly lived on earth: mammoths, mammals, 'sea-dragons' and dinosaurs (literally 'fearfully great lizards'), as they were christened in 1842 by the palaeoanatomist Richard Owen. Fossilized bones and teeth had been plucked from the earth for centuries, but not until the early 1800s was it realized that some of these relics belonged to distinct, and extinct, species.

Dart initially echoed Darwin’s theory that bipedalism freed the hands of early hominins to make and use hunting tools, which in turn selected for big brains, hence better hunting abilities. Then, in a famous 1953 paper, clearly influenced by his war experiences, Dart proposed that the first humans were not just hunters but also murderous predators.18 Dart’s words are so astonishing, you have to read them: The loathsome cruelty of mankind to man forms one of his inescapable characteristics and differentiative features; and it is explicable only in terms of his carnivorous, and cannibalistic origin. The blood-bespattered, slaughter-gutted archives of human history from the earliest Egyptian and Sumerian records to the most recent atrocities of the Second World War accord with early universal cannibalism, with animal and human sacrificial practices of their substitutes in formalized religions and with the world-wide scalping, head-hunting, body-mutilating and necrophilic practices of mankind in proclaiming this common bloodlust differentiator, this predaceous habit, this mark of Cain that separates man dietetically from his anthropoidal relatives and allies him rather with the deadliest of Carnivora. Dart’s killer-ape hypothesis, as it came to be known, was popularized by the journalist Robert Ardrey in a best-selling book, African Genesis, that found a ready audience in a generation disillusioned by two world wars, the Cold War, the Korean and Vietnam Wars, political assassinations, and widespread political unrest.19 The killer-ape hypothesis left an indelible stamp on popular culture including movies like Planet of the Apes, 2001: A Space Odyssey, and A Clockwork Orange. But the Rousseauians weren’t dead yet. Reanalyses of bones in the limestone pits from which fossils like the Taung Baby came showed they were killed by leopards, not early humans.20 Further studies revealed these early hominins were mostly vegetarians. And as a reaction to decades of bellicosity, many scientists in the 1970s embraced evidence for humans’ nicer side, especially gathering, food sharing, and women’s roles. The most widely discussed and audacious hypothesis, proposed by Owen Lovejoy, was that the first hominins were selected to become bipeds to be more cooperative and less aggressive.21 According to Lovejoy, early hominin females favored males who were better at walking upright and thus better able to carry food with which to provision them. To entice these tottering males to keep coming back with food, females encouraged exclusive long-term monogamous relationships by concealing their menstrual cycles and having permanently large breasts (female chimps advertise when they ovulate with eye-catching swellings, and their breasts shrink when they are not nursing). Put crudely, females selected for cooperative males by exchanging sex for food. If so, then selection against reactive aggression and frequent fighting is as old as the hominin lineage.22

Because of that, we’re biologically programmed to identify with the people who look, act, dress, talk, and think the way we do. The downside of this is a universal human tendency to mistrust anyone who seems different from our in-groups. Many tribal groups, from the South African Khoikhoi to the Siberian Yupiit, call themselves by names that in their languages mean “the real people.” This implies, of course, that folks from outside the group are not real people. This is called “othering,” and everyone does it. From early childhood, we see anything unfamiliar as weird and unnerving. The eighteenth-century social reformer Robert Owen pointed this out in his famously ironic statement, “All the world is queer save thee and me, and even thou art a little queer.

The best thing about being a spy is listening to the stories of other spies.

Secondly, 19th century social reformers like Robert Owen and Titus Salt, who used the fruits of their industrial wealth to fund Utopian social experiments, with ethically complex results.

But the most gratifying message was a warm-hearted and completely unexpected letter from Robert Graves, who had just been shown Wilfred's latest poems by Sassoon. 'Don't make any mistake, Owen,' Graves wrote, 'you are a damned fine poet already & are going to be more so... you have found a new method... those assonances instead of rhymes are fine - Puff out your chest a little, Owen & be big - for you've more right than most of us... You must help S.S. and R.N. and R.G. to revolutionize English Poetry - So outlive this War.

And Owen, therefore, was led to put his trust in education as the great moulder of the minds of men.

The conflict continued again, and soon – in April, 1176 – an Anglo-Norman army marched out of Dublin and northwards into modern day County Armagh. Following this, the forces of Oriel and the Northern Uí Néill, under Cenél nEógain (Kinel Owen), invaded Meath, led by King Mael Sechlainn Mac Lochlainn. They destroyed the castle at Slane and forced the Anglo-Normans to abandon Galtrim, Kells, and Derrypatrick. Further attacks continued, on both sides, and several fierce battles took place over the following year. In the meantime, Robert de Clare, the famed Strongbow, died in May 1176, after suffering from an infection in his leg. Henry II then appointed Hugh de Lacy

all cooperative schemes which provide equal remuneration to the skilled and industrious and the ignorant and idle must work their own downfall, For by this unjust plan they must of necessity eliminate the valuable members and retain only the improvident, unskilled and vicious.

The eighteenth-century social reformer Robert Owen pointed this out in his famously ironic statement, “All the world is queer save thee and me, and even thou art a little queer.

Official Washington lost no time in appointing a Commission to investigate Pearl Harbor. This was headed by Associate Justice Owen J. Roberts of the United States Supreme Court, a Republican. Three of the members were retired officers of the Army and the Navy while one member was on active duty with the Army Air Corps.

His early reading took him from Flavel’s Keeping the Heart to Bunyan’s Pilgrim’s Progress, to Adam Smith’s Theory of Moral Sentiments, to Robert Owen’s A New View of Society. This last was an extreme rationalist work, maintaining, almost as B. F. Skinner would later, that since we are born empty or blank we can be taught anything at all, if given early and complete enough training. Owen claimed he could teach a tiger if he got it early enough.1 From Owen Alcott moved on to Pestalozzi, the great Swiss educator who laid the foundation for modern primary education. Fired with enthusiasm for teaching, Alcott abandoned peddling and opened the first of a series of schools. In 1828 he came to Boston to teach, heard Emerson, and married Abigail May. In 1830 he went to Germantown, Pennsylvania, where over the next three and a half years he both kept school and did his serious reading. In 1833 he discovered and was instantly converted to Platonism. He marked the day in red on his calendar, a distinction used otherwise only for his marriage, the birth of his daughters, the opening of the Civil War, and the death of Lincoln. He also read Carlyle, Coleridge’s Aids to Reflection, Proclus, Plotinus (in Thomas Taylor’s edition), Herder, Swedenborg, a life of Boehme, and two books on Kant.2

IN ALL, THERE were nine investigations into Pearl Harbor. The government didn’t waste any time starting theirs. On December 22, 1941, Supreme Court justice Owen Roberts began hearings in Hawaii. A month later, Justice Roberts submitted his findings to President Roosevelt. Admiral Husband E. Kimmel, commander in chief of the Pacific Fleet, and General Walter Short, commanding general of the Hawaiian Department, were both found to be in “dereliction of duty” and were promptly demoted to lesser ranks and retired.

It may be true that if any one of the hands—Owen, for instance—had been an employer of labour, he would have done the same as other employers. Some people seem to think that proves that the present system is all right! But really it only proves that the present system compels selfishness. One must either trample upon others or be trampled upon oneself. Happiness might be possible if everyone were unselfish; if everyone thought of the welfare of his neighbour before thinking of his own. But as there is only a very small percentage of such unselfish people in the world, the present system has made the earth into a sort of hell. Under the present system there is not sufficient of anything for everyone to have enough. Consequently there is a fight—called by Christians the “Battle of Life”. In this fight some get more than they need, some barely enough, some very little, and some none at all. The more aggressive, cunning, unfeeling and selfish you are the better it will be for you. As long as this “Battle of Life” System endures, we have no right to blame other people for doing the same things that we are ourselves compelled to do. Blame the system.

Old Mrs Linden, who had never seen Owen before, although she had heard of him, belonged to the Church of England and was intensely religious. She looked curiously at the Atheist as he entered the room. He had taken off his hat and she was surprised to find that he was not repulsive to look at, rather the contrary. But then she remembered that Satan often appears as an angel of light.

As Owen thought of his child’s future there sprung up within him a feeling of hatred and fury against the majority of his fellow workmen. They were the enemy. Those who not only quietly submitted like so many cattle to the existing state of things, but defended it, and opposed and ridiculed any suggestion to alter it. They were the real oppressors—the men who spoke of themselves as “The likes of us,” who, having lived in poverty and degradation all their lives considered that what had been good enough for them was good enough for the children they had been the cause of bringing into existence.

Which was a tragedy, of course,” said Elizabeth, without noticeable emotion, “although nobody could have reasonably expected it. Frankly, anybody who’s going to kill themselves because of a bad review has no business writing a novel in the first place. But naturally enough, Michael was livid with Owen and I think the more so because Owen got cold feet and denied authorship once he heard about Elspeth’s suicide. It was, perhaps, a surprisingly cowardly attitude for a man who liked to be thought of as fearless and lawless

Machinery is undoubtedly the cause of unemployment,” replied Owen, “but it’s not the cause of poverty: that’s another matter altogether.

Poverty,” continued Owen after a short silence, “consists in a shortage of the necessaries of life. When those things are so scarce or so dear that people are unable to obtain sufficient of them to satisfy all their needs, those people are in a condition of poverty.

What’s a LAN?” Viona asked. Darryl scoffed. Patiently, Owen explained to the novice, “It’s a gaming meet thing. Competitors link up on a ‘local area network’ together.” “So there’s no lag,” Darryl chimed in. Viona felt too silly to ask what a LAG was.

Margaret McDonald, a fifteen-year-old Christian prophet, declared in 1830 that the Antichrist was Robert Owen, a cofounder of socialism.

From time to time there emerged in the West voluntary communist societies. One of them was the Virginia Company in Jamestown (1607); another, New Harmony of Indiana, founded in 1825 by the British philanthropist Robert Owen. All such attempts broke down sooner or later, largely because of their inability to resolve the problem of “free riders,” members who drew a full share of the community’s harvest while doing little if any work.

Socialism” became an English word in 1827, when Cooperative Magazine described Welsh reformer Robert Owen (1771–1858) as a socialist—an advocate of the view that industrial wealth should be owned in common, on a cooperative basis. Owen was the first Briton to grasp the meaning of the Industrial Revolution.

In an article of November 1921 (in which he made his famous forecast that gold would be used for building public lavatories in major world cities after the victory of the revolution on a world scale), Lenin contrasted the War Communism period’s “revolutionary approach” to economic development with the slow, cautious “reformist approach” that was correctly being adopted under the NEP, and defined the development of internal trade as the key link in the chain of events for the Bolsheviks to grasp now.[575] In this final period, moreover, Lenin found a cardinal formula for socialist construction in what he called the “cooperating of Russia,” the enlistment of the population in cooperatives. He wrote that early socialists like Robert Owen were not wrong in their fantasies of socialism as a society of cooperatives; their error lay in the failure to see that class struggle and a political revolution were the essential prerequisites of realizing the cooperative dream.

The main racial drama of the Berlin Olympics, at the time and in its retelling, was, of course, the victory of Jesse Owens, the black American sprinter and long jumper who won four gold medals and beat the best of the Germans in unequivocal style.1 However, there were also quiet victories for the Jewish athletes who braved the games. Jewish Hungarians alone won six gold medals, including Ibolya Csák in the high jump, two members of the water-polo team, Karoly Karpati in freestyle wrestling, and the fencers Ilona Schacherer-Elek and Endre Kabos. There were also medals for two Austrian Jews, Ellen Preis and Robert Fein, as well as the American and Canadian basketball players, Samuel Balter and Irving Maretzky.