“The common complaint, that luxury extends itself even to the lowest ranks of the people, and that the labouring poor will not now be contented with the same food, clothing, and lodging, which satisfied them in former times, may convince us that it is not the money price of labour only, but its real recompense, which has augmented. Is this improvement in the circumstances of the lower ranks of the people to be regarded as an advantage, or as an inconveniency, to the society?”
“A young widow with four or five young children, who, among the middling or inferior ranks of people in Europe, would have so little chance for a second husband, is there frequently courted as a sort of fortune. The value of children is the greatest of all encouragements to marriage. We cannot, therefore, wonder that the people in North America should generally marry very young.”
“To restrain private people, it may be said, from receiving in payment the promissory notes of a banker for any sum, whether great or small, when they themselves are willing to receive them; or, to restrain a banker from issuing such notes, when all his neighbours are willing to accept of them, is a manifest violation of that natural liberty, which it is the proper business of law not to infringe, but to support. Such regulations may, no doubt, be considered as in some respect a violation of natural liberty. But those exertions of the natural liberty of a few individuals, which might endanger the security of the whole society, are, and ought to be, restrained by the laws of all governments; of the most free, as well as or the most despotical. The obligation of building party walls, in order to prevent the communication of fire, is a violation of natural liberty, exactly of the same kind with the regulations of the banking trade which are here proposed”
“Every individual is continually exerting himself to find out the most advantageous employment for whatever capital he can command. It is his own advantage, indeed, and not that of the society, which he has in his view. But the study of his own advantage naturally, or rather necessarily leads him to prefer that employment which is most advantageous to the society.”
“How many people ruin themselves by laying out money on trinkets of frivolous utility? What pleases these lovers of toys is not so much the utility, as the aptness of the machines which are fitted to promote it. All their pockets are stuffed with little conveniences. They contrive new pockets, unknown in the clothes of other people, in order to carry a greater number. They walk about loaded with a multitude of baubles, in weight and sometimes in value not inferior to an ordinary Jew's-box, some of which may sometimes be of some little use, but all of which might at all times be very well spared, and of which the whole utility is certainly not worth the fatigue of bearing the burden.”
“The statesman who should attempt to direct private people in what manner they ought to employ their capitals would not only load himself with most unnecessary attention but assume an authority which could safely be trusted to no council and senate whatever, and which would nowhere be so dangerous as in the hands of man who have folly and presumption enough to fancy himself fit to exercise it. ”
“Shortsighted people make [experientialism and social reform] opposites, mutually exclusive. [...] The empirical fact is that self-actualizing people, our best experiencers, are also our most compassionate, our great improvers and reformers of society, our most effective fighters against injustice, inequality, slavery, cruelty, exploitation (and also our best fighters for excellence, effectiveness, competence). And it also becomes clearer and clearer that our best 'helpers' are the most fully human persons. What I may call the bodhisattvic path is an integration of self-improvement and social zeal, i.e., the best way to become a better 'helper' is to become a better person.”
“The empirical fact is that self-actualizing people, our best experiencers, are also our most compassionate, our great improvers and reformers of society, our most effective fighters against injustice, inequality, slavery, cruelty, exploitation (and also are best fighters for excellence, effectiveness, competence). And it also becomes clearer and clearer that our best 'helpers' are the most fully human persons. What I may call the bodhisattvic path is an integration of self-improvement and social zeal, i.e., the best way to become a better 'helper' is to become a better person. But one necessary aspect of becoming a better person is via helping other people. So one must and can do both simultaneously.”
“The needs for safety, belonging, love relations and for respect can be satisfied only by other people, i.e., only from outside the person. This means considerable dependence on the environment. A person in this dependent position cannot really be said to be governing himself, or in control of his own fate. He must be beholden to the sources of supply of needed gratifications. Their wishes, their whims, their rules and laws govern him and must be appeased lest he jeopardize his sources of supply. He must be, to an extent, “other-directed,” and must be sensitive to other people’s approval, affection and good will. This is the same as saying that he must adapt and adjust by being flexible and responsive and by changing himself to fit the external situation. He is the dependent variable; the environment is the fixed, independent variable.”
“Let people realize clearly that every time they threaten someone or humiliate or unnecessarily hurt or dominate or reject another human being, they become forces for the creation of psychopathology, even if these be small forces. Let them recognize that every person who is kind, helpful, decent, psychologically democratic, affectionate, and warm, is a psychotheraputic force, even though a small one.”