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Our tasks are definite. The first to see that no man, woman, or child shall go hungry or unsheltered through the approaching winter.
The second is to see that our great benevolent agencies for character building, for hospitalization, for care of children and all their vast number of agencies of voluntary solicitude for the less fortunate are maintained in full strength.
The third is to maintain the bedrock principle of our liberties by the full mobilization of individual and local resources and responsibilities.
The fourth is that we may maintain the spiritual impulses in our people for generous giving and generous service—in the spirit that each is his brother’s keeper.

 

Herbert Hoover

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I am willing to pledge myself that if the time should ever come that the voluntary agencies of the country together with the local and state governments are unable to find resources with which to prevent hunger and suffering ... I will ask the aid of every resource of the Federal Government.... I have the faith in the American people that such a day will not come.

 

Herbert Hoover

 

The major cuts in federal and provincial transfers to social service agencies, health care, education, and social housing over the past several years have not bee matched by an explosion in private giving. Nor will they ever be.

 

Bob Rae

 

We travel together, passengers on a little spaceship, dependent on its vulnerable reserves of air and soil; all committed, for our safety, to its security and peace; preserved from annihilation only by the care, the work and the love we give our fragile craft. We cannot maintain it half fortunate, half miserable, half confident, half despairing, half slave — to the ancient enemies of man — half free in a liberation of resources undreamed of until this day. No craft, no crew can travel safely with such vast contradictions. On their resolution depends the survival of us all.

 

Adlai Stevenson

 

It is especially in the domain of ethics that the dominating importance of the mutual-aid principle appears in full. That mutual aid is the real foundation of our ethical conceptions seems evident enough. But whatever the opinions as to the first origin of the mutual-aid feeling or instinct may be whether a biological or a supernatural cause is ascribed to it — we must trace its existence as far back as to the lowest stages of the animal world; and from these stages we can follow its uninterrupted evolution, in opposition to a number of contrary agencies, through all degrees of human development, up to the present times. Even the new religions which were born from time to time — always at epochs when the mutual-aid principle was falling into decay in the theocracies and despotic States of the East, or at the decline of the Roman Empire — even the new religions have only reaffirmed that same principle. They found their first supporters among the humble, in the lowest, downtrodden layers of society, where the mutual-aid principle is the necessary foundation of every-day life; and the new forms of union which were introduced in the earliest Buddhist and Christian communities, in the Moravian brotherhoods and so on, took the character of a return to the best aspects of mutual aid in early tribal life.
Each time, however, that an attempt to return to this old principle was made, its fundamental idea itself was widened. From the clan it was extended to the stem, to the federation of stems, to the nation, and finally — in ideal, at least — to the whole of mankind.

 

Peter Kropotkin

 

Western civilization, it seems to me, stands by two great heritages. One is the scientific spirit of adventure — the adventure into the unknown, an unknown which must be recognized as being unknown in order to be explored; the demand that the unanswerable mysteries of the universe remain unanswered; the attitude that all is uncertain; to summarize it — the humility of the intellect. The other great heritage is Christian ethics — the basis of action on love, the brotherhood of all men, the value of the individual — the humility of the spirit.
These two heritages are logically, thoroughly consistent. But logic is not all; one needs one's heart to follow an idea. If people are going back to religion, what are they going back to? Is the modern church a place to give comfort to a man who doubts God — more, one who disbelieves in God? Is the modern church a place to give comfort and encouragement to the value of such doubts? So far, have we not drawn strength and comfort to maintain the one or the other of these consistent heritages in a way which attacks the values of the other? Is this unavoidable? How can we draw inspiration to support these two pillars of western civilization so that they may stand together in full vigor, mutually unafraid? Is this not the central problem of our time?

 

Richard Feynman