Quotes About Capitalism

That so many of us find it entirely plausible that a vast network of researchers and health officials and doctors worldwide would willfully harm children for money is evidence of what capitalism is really taking from us. Capitalism has already impoverished the working people who generate wealth for others. And capitalism has already impoverished us culturally, robbing unmarketable art of its value. But when we begin to see the pressures of capitalism as innate laws of human motivation, when we begin to believe that everyone is owned, then we are truly impoverished.

We got to face some facts. That the masses are poor, that the masses belong to what you call the lower class, and when I talk about the masses, I'm talking about the white masses, I'm talking about the black masses, and the brown masses, and the yellow masses, too. We've got to face the fact that some people say you fight fire best with fire, but we say you put fire out best with water. We say you don't fight racism with racism. We're gonna fight racism with solidarity. We say you don't fight capitalism with no black capitalism; you fight capitalism with socialism.

Capitalism is an art form, an Apollonian fabrication to rival nature. It is hypocritical for feminists and intellectuals to enjoy the pleasures and conveniences of capitalism while sneering at it. Everyone born into capitalism has incurred a debt to it. Give Caesar his due.

Capitalism is not about the profit motive. Capitalism is about free markets. What you do in the market, in your free will, is the essence of capitalism.

We've now become conscious of the uncalculated social, economic, and environmental costs of that kind of "unconscious" capitalism. And many are beginning to practice a form of "conscious capitalism," which involves integrity and higher standards, and in which companies are responsible not just to shareholders, but also to employees, consumers, suppliers, and communities. Some call it "stakeholder capitalism."

We have deluded ourselves into believing the myth that capitalism grew and prospered out of the Protestant ethic of hard work and sacrifices. Capitalism was built on the exploitation of black slaves and continues to thrive on the exploitation of the poor, both black and white, both here and abroad.

Laissez-faire capitalism, or anarchocapitalism, is simply the economic form of the libertarian ethic. Laissez-faire capitalism encompasses the notion that men should exchange goods and services, without regulation, solely on the basis of value for value. It recognizes charity and communal enterprises as voluntary versions of this same ethic. Such a system would be straight barter, except for the widely felt need for a division of labor in which men, voluntarily, accept value tokens such as cash and credit. Economically, this system is anarchy, and proudly so.

All the talk about the so-called unspeakable horror of early capitalism can be refuted by a single statistic: precisely in these years in which British capitalism developed, precisely in the age called the Industrial Revolution in England, in the years from 1760 to 1830, precisely in those years the population of England doubled.

Capitalism had arisen through the misuse and exaggeration of certain rights, notably the right of property - the basis of economic freedom - and the right of contract, which is one of the main functions of economic freedom. Therefore, even under Capitalism, so long as the old principles were remembered it was possible to recall the principles whereby Society had once been sane and well ordered.

It was only in the late nineteenth century and then the twentieth century, with the maturation of consumer capitalism, that a shift was made toward the cultivation of unbounded desire. We must appreciate this to realize that late modern consumption, consumption as we now know it, is not fundamentally about materialism or the consumption of physical goods. Affluence and consumer-oriented capitalism have moved us well beyond the undeniable efficiencies and benefits of refrigeration and indoor plumbing.

I believe in capitalism for everybody, not necessarily high finance but capitalism that works for the working men and women of this country who are out there paddling alone in America right now.

Europe is not managing its capitalism very well, it is not a good advertisement of capitalism

If you want to save capitalism there is only one type of argument that you should adopt, the only one that has ever won in any moral issue: the argument from self-esteem. Check your premises, convince yourself of the rightness of your cause, then fight for capitalism with full, moral certainty.

The sin of capitalism, perhaps, is to make wants feel like needs, to give to simple silly stuff the urgency of near-physical necessity: I must have it. The grace of capitalism is to make wants feel like hopes, so that material objects and stuff can feel like the possibility of something heroic and civic.

Capitalism can no more be 'persuaded' to limit growth than a human being can be 'persuaded' to stop breathing. Attempts to 'green' capitalism, to make it 'ecological', are doomed by the very nature of the system as a system of endless growth.

It is, let me say, at the very least by no means self-evident that there is more liberty, equality, and fraternity in the world today than there was one thousand years ago. One might arguably suggest that the opposite is true. I seek to paint no idyll of the worlds before historical capitalism. They were worlds of little liberty, little equality, and little fraternity. The only question is whether historical capitalism represented progress in these regards, or regression.

Social Democracy preached against capitalism for half a century. After the November revolution the Reds had the opportunity to direct capitalism into the proper paths: but nothing happened!

For nearly two centuries, scholars and politicians have debated the future of capitalism. Its critics, most prominent among them Karl Marx, have seen capitalism as intrinsically unstable, full of contradictions that will lead eventually to its collapse. Its supporters see it as the best way to allocate resources and rewards. Some even hint that the democratic capitalistic society is not just a phase in the historical evolution of economic systems but its ultimate end.

Capitalism will continue to eliminate mass poverty in more and more places and to an increasingly marked extent if it is merely permitted to do so.

There is only one way to kill capitalism - by taxes, taxes, and more taxes.

Two decades ago, however, socialism and communism died rudely, then were buried forever by the empirical demonstration of the superiority of market capitalism everywhere from Thatcher's England to Deng's China, where just the partial abolition of socialism lifted more people out of poverty more rapidly than ever in human history.

Under capitalism everybody is the architect of his own fortune.

It is the masculine dynamic that has caused our society to place money and corporate profit above human beings. It has allowed the earth to be viewed only as a commodity to be exploited. The feminine perspective sees things differently. She sees the earth and all its inhabitants as entities to be revered and cared for. She sees individual human beings as more important than the relentless advance of capitalism and competition. It is my hope, perhaps indirectly expressed in my work, that the divine feminine is reawakening.

We who are members of the Communist Party repudiate the exclusive identification of democracy with capitalism. We declare that democracy can be widened, take on new aspects, become truly a rule of the people, only when it is extended to the economic life of the people, as in the Soviet Union. As far as women are concerned, the U.S.S.R. is a trailblazer for equal rights and equal opportunities.

Identity is marketed in national capitalism as a property. It is something you can purchase, or purchase a relation to. Or it is something you already own that you can express: my masculinity, my queerness . But identity need not be simply a caption for an image of an unchangeable concrete self. It is also a theory of the future, of history.

For the corporation executives, the military metaphysic often coincides with their interest in a stable and planned flow of profit; it enables them to have their risk underwritten by public money; it enables them reasonably to expect that they can exploit for private profit now and later, the risky research developments paid for by public money. It is, in brief, a mask of the subsidized capitalism from which they extract profit and upon which their power is based.

The 21st century will not be about the battle between capitalism and socialism but between the forces of progress and the forces of conservatism.

We have got to nurture the spirit of independent journalism in this country, or we'll not save capitalism from its own excesses, and we'll not save democracy from its own inertia.

The realization that I came to is that each citizen for himself or herself understands the economics, which is, "I better make more than I spend and I better put something aside for a rainy day, and I want to get a good idea about what to do with the surplus so that perhaps it can grow while I'm sleeping." And that that's capitalism. Everybody practices it, but half of the country - those on the left - deny that it's true.

Adam Smith's was a real universalism in intent. Laissez Faire was intended to establish a world community as well as a natural harmony of interests within each nation... But the "children of darkness" were able to make good use of his creed. A dogma which was intended to guarantee the economic freedom of the individual became the "ideology" of vast corporate structures of a later period of capitalism, used by them, and still used, to prevent a proper political control of their power.

A new model of heroic capitalism based on principle-driven, free-market entrepreneurship deserves a central place in business-ethics thought and action.

In the usual (though certainly not in every) public decision on economic policy, the choice is between courses that are almost equally good or equally bad. It is the narrowest decisions that are most ardently debated. If the world is lucky enough to enjoy peace, it may even one day make the discovery, to the horror of doctrinaire free-enterprisers and doctrinaire planners alike, that what is called capitalism and what is called socialism are both capable of working quite well.

Capitalism is the greatest system ever created for alleviating general human misery, and yet it breeds ingratitude.

Human society cannot basically stop the destruction of the environment under capitalism. Socialism is the only structure that makes it possible.

There are some things in the world we can't change- gravity, entropy, the speed of light, and our biological nature that requires clean air, clean water, clean soil, clean energy and biodiversity for our health and well-being. Protecting the biosphere should be our highest priority or else we sicken and die. Other things, like capitalism, free enterprise, the economy, currency, the market, are not forces of nature, we invented them. They are not immutable and we can change them. It makes no sense to elevate economics above the biosphere.

One of the greatest gains of capitalism is that even the proletarian slave feels like a master. He believes he has the power to change his life. We are propelled by the ideology of the self-made man: we work more, we consume more and in the end we consume ourselves. The consequences are burnout, bulimia and other lifestyle diseases.

I think we had quite enough capitalism in the last eight years; I think we need some regulation now.

We are paying a heavy political price for 20 years in which, as a party, we have played down our criticism of capitalism and soft-peddled our advocacy of socialism

We need to revise our economic thinking to give full value to our natural resources. This revised economics will stabilize both the theory and the practice of free-market capitalism. It will provide business and public policy with a powerful new tool for economic development, profitability, and the promotion of the public good.

Capitalism is about turning luxuries into necessities.

I think capitalism will survive, because no attractive alternatives exist now

Now a great debate has been born. The thesis is Democratic Socialism. The antithesis is free-market capitalism. The Obama Democrats have posed the challenge. It is now up to the Republicans to pick it up and fight along these lines.

There is a tendency under capitalism system to reduce everything to a kind of commodity fetish, and this order tends to promote extremely conventional and uniform expressions of gender and sexuality in order to promote certain products and lifestyle choices that are commercialized. This necessarily entails a capitulation to heteronormativity, or in the case of the new gay movement, a "homonormativity" that doesn't stray far from the heterosexual paradigm. Anyone who questions these normative values and conventions is subject to disapproval, hostility, or even violence.

Throughout their lives, women try to pummel their bodies into some phantom ideal shape that exists only with a lot of airbrushing. ... I don't blame men for this. Men seem to go for us no matter what size and shape we are. I blame capitalism. No, really. The consumer must constantly be in a state of anxious low self-esteem so that she will constantly buy lipsticks and girdles to make her feel cuter.

The power of capitalism to mediate the gap between rich and poor is pretty incredible. Indeed, I think, year by year, the gap gets less.

In the pre-capitalist world, everyone had a place. It might not have been a very nice place, even maybe a horrible place, but at least they had some place in the spectrum of the society and they had some kind of a right to live in the place. Now that's inconsistent with capitalism, which denies the right to live. You have only the right to remain on the labour market.

With the rise of capitalism, it became more obvious that people pursue individual self-interest. The great nationalist in Italy, Giuseppe Mazzini, a wonderful philosopher, said that we need the nation. We need something that people can lean on, from which they can then reach out to the whole world. The idea of all humanity is too vague. It can't motivate human aspiration in a reliable way.

It is a matter of record that in the German Election of 1933, the Communist Party was ordered by its leaders to vote for the Nazis - with the explanation that they could later fight the Nazis for power, but first they had to help destroy their common enemy : capitalism and its parliamentary form of government.