Quotes on Political

Baldwin often times stumbles over the truth, but he always picks himself up and hurries on as if nothing had happened.

The care of human life and happiness, and not their destruction, is the first and only object of good government.

...most men and women will grow up to love their servitude and will never dream of revolution.

Unless you reduce the long-term spending burden, you cannot cut taxes in any lasting way, but can only shift the burden of taxes from the present to the future.

If a politician found he had cannibals among his constituents, he would promise them missionaries for dinner.

Justice is conscience, not a personal conscience but the conscience of the whole of humanity. Those who clearly recognize the voice of their own conscience usually recognize also the voice of justice.

Believe nothing because it is written in books. Believe nothing because wise men say it is so. Believe nothing because it is religious doctrine. Believe it only because you yourself know it to be true.

Here we are the way politics ought to be in America; the politics of happiness, the politics of purpose and the politics of joy.

I have not permitted myself, gentlemen, to conclude that I am the best man in the country; but I am reminded, in this connection, of a story of an old Dutch farmer, who remarked to a companion once that "it was not best to swap horses when crossing streams."

Away with the cant of 'Measures not men!'-the idle supposition that it is the harness and not the horses that draw the chariot along.

Philanthropy is commendable, but it must not cause the philanthropist to overlook the circumstances of economic injustice which make philanthropy necessary.

Political Economy, in truth, has never pretended to give advice to mankind with no lights but its own; though people who knew nothing but political economy (and therefore knew it ill) have taken upon themselves to advise, and could only do so by such lights as they had.

Viewed as a means to the end of political freedom, economic arrangements are important because of their effect on the concentration or dispersion of power. The kind of economic organization that provides economic freedom directly, namely, competitive capitalism, also promotes political freedom because it separates economic power from political power and in this way enables the one to offset the other

Each party steals so many articles of faith from the other, and the candidates spend so much time making each other's speeches, that by the time election day is past there is nothing much to do save turn the sitting rascals out and let a new gang in.

The human being is an unequal creature. That is a fact. And we start off with the proposition. All the great religions, all the great movements, all the great political ideology, say let us make the human being as equal as possible. In fact, he is not equal, never will be.

Movements have narratives. They tell stories, because they are not just about rearranging economics and politics. They also rearrange meaning. And they're not just about redistributing the goods. They're about figuring out what is good.

The state is the great fictitious entity by which everyone seeks to live at the expense of everyone else.

The crisis that the world finds itself in as it swings on the hinge of a new millennium is located in something deeper than particular ways of organizing political systems and economies.

Political economy came into being as a natural result of the expansion of trade, and with its appearance elementary, unscientific huckstering was replaced by a developed system of licensed fraud, an entire science of enrichment.

A state is not a mere society, having a common place, established for the prevention of mutual crime and for the sake of exchange. Political society exists for the sake of noble actions, and not mere companionship.

Appetite is essentially insatiable, and where it operates as a criterion of both action and enjoyment (that is, everywhere in the Western world since the sixteenth century) it will infallibly discover congenial agencies (mechanical and political) of expression.