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Mohandas Karamchand Gandhi (Mahatma)

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If one has no affection for a person or a system, one should feel free to give the fullest expression to his disaffection so long as he does not contemplate, promote, or incite violence.
--
Statement during his trial for "exciting disaffection toward His Majesty's Government as established by law in India" (18 March 1922)

 
Mohandas Karamchand Gandhi (Mahatma)

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Now, what is the policy? It is, so far as we know, to interfere with the established fiscal policy of this country in order to promote the union of the Empire—that is to say, it is to affect gravely, if not to sap, the foundations of the edifice in order to promote the stability of the structure. (Laughter and cheers.)...Had free trade failed us in the 57 years of experience we have had of it, had we found ourselves with a shrinking trade, a diminished revenue, a population on the verge of poverty, we should long ago have reviewed the whole system of free trade and reconsidered it. But we find ourselves, so far as all statistics can give us a clue, at a pinnacle of wealth such as no nation of the size has ever reached in the history of the world...The Empire is built up on free trade...your Empire is founded on the condition, and it could not have existed until now except on that condition, that every self-governing part of it shall have the right to work out its own prosperity by its own methods. I do not know why it should enter the heads of any statesman to deny that liberty to the United Kingdom.

 
Archibald Primrose Rosebery
 

This is what I give. I give an expression of care every day to each child, to help him realize that he is unique. I end each program by saying, 'You've made this day a special day by just your being you. There's no person in the whole world like you. And I like you just the way you are.' And I feel that if we in public television can only make it clear that feelings are mentionable and manageable, we will have done a great service.

 
Fred Rogers
 

Only the truth and its expression can establish that new public opinion which will reform the ancient obsolete and pernicious order of life; and yet we not only do not express the truth we know, but often even distinctly give expression to what we ourselves regard as false.
If only free men would not rely on that which has no power, and is always fettered — upon external aids; but would trust in that which is always powerful and free — the truth and its expression!

 
Leo Tolstoy
 

In a market-based labor contract, there is no exploitation. People come to agreement based on their own perceptions of mutual benefit. A person who believes it is better to work for $1 an hour rather than sit at home doing nothing is free to make that contract. In fact, a person who works for a negative wage – who pays for an internship, for example – is free to make that deal too.
I propose to you, then, a definition of exploitation that comes from the writings of William H. Hutt: violence or threat of violence implied in the negotiation of anything affecting the life of a worker or employer. In that sense, the present system is exploitation. Workers are robbed of wages. Employers are robbed of profits. Poor people and young people especially are robbed of opportunity.

 
Lew Rockwell
 

Violence is not merely killing another. It is violence when we use a sharp word, when we make a gesture to brush away a person, when we obey because there is fear. So violence isn't merely organized butchery in the name of God, in the name of society or country. Violence is much more subtle, much deeper, and we are inquiring into the very depths of violence.
When you call yourself an Indian or a Muslim or a Christian or a European, or anything else, you are being violent. Do you see why it is violent? Because you are separating yourself from the rest of mankind. When you separate yourself by belief, by nationality, by tradition, it breeds violence. So a man who is seeking to understand violence does not belong to any country, to any religion, to any political party or partial system; he is concerned with the total understanding of mankind.

 
Jiddu Krishnamurti
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