Best 159 of Exploitation quotes - MyQuotes
With a [democratic] government anyone in principle can become a member of the ruling class or even the supreme power. The distinction between the rulers and the ruled as well as the class consciousness of the ruled become blurred. The illusion even arises that the distinction no longer exists: that with a public government no one is ruled by anyone, but everyone instead rules himself. Accordingly, public resistance against government power is systematically weakened. While exploitation and expropriation before might have appeared plainly oppressive and evil to the public, they seem much less so, mankind being what it is, once anyone may freely enter the ranks of those who are at the receiving end. Consequently, [exploitation will increase], whether openly in the form of higher taxes or discretely as increased governmental money “creation” (inflation) or legislative regulation.
They meant what they said about freedom. They fought a real revolution. They fought so that this could be a country where every man was equal in the sight of Nature - with an equal chance. This didn't mean that twenty per cent of the people were free to rob the other eighty per cent of the means to live. This didn't mean for one rich man to sweat the piss out of ten thousand poor men so that he can get richer. This didn't mean the tyrants were free to get this country in such a fix that millions of people are ready to do anything – cheat, lie, or whack off their right arm – just to work for three squares and a flop. They have made the word freedom a blasphemy. You hear me? They have made the word freedom stink like a skunk to all who know.
There's only one difference between slaughter and laughter and that's an s. It's all two sides of one thing and you got to make sure you're on the laughing side.
What is this so-called 'employment flexibility'? It simply means that employers, in their quest to reduce costs whilst trying to meet the demands of globalisation, are disregarding the traditional job boundaries – often to the detriment of the unskilled, non-standard worker. Employers use non-standard workers to avoid restrictive labour laws and collective bargaining restraints. In addition, the practice provides them with more flexibility.
Women and other animals are exploited for their reproductive abilities, and both are devalued as they age and wear out – when they are no longer able to reproduce.
Retirement is a stage where an employer discards an employee that he cannot exploit further.
The exploitative sexual caste system could not be perpetuated without the consent of the victims as well as of the dominant sex, and such consent if obtained through sex role socialization - a conditioning process which beings to operate the moment we are born, and which is enforced by most institutions. Parents, friends, teachers, textbook authors and illustrators, advertisers, those who control the mass media, toy and clothes manufacturers, professionals such a doctors and psychologists - all contribute to the socialization process. This happens through dynamics that are largely uncalculated and unconscious, yet which reinforce the assumptions, attitudes, stereotypes, customs, and arrangements of sexually hierarchical society. The fact of womne's low caste status has been - and is - disguised. It is masked, first of all, by sex role segregation, as in a ghetto, for it makes possible the delusion that women should be "equal but different". Sexual caste is hidden also by the fact that women have various forms of *derivative status* as a consequence of relationships with men. That is, women have duality of status, and the derivative aspect of this status - for example, as daughters and wives - divides us against each other and encourages identification with patriarchal institutions which serve the interests of men at the expense of women. Finally sexual caste is hidden by ideologies that bestow false identities upon women and men. Patriarchal religion has served to perpetuate all of these dynamics of delusion, naming them "natural" and bestowing its supernatural blessings upon them. The system has been advertised as "according to the divine plan".
Those who would give us equal opportunity for everybody are threatened by it. They are afraid to lose their privileged positions. They pay lip service to it, they act by half measures and do everything to violate the laws they have themselves instituted to make sure the high class is always high. It never changes, it always goes in a circle, when the oppressed fight and get to the top, and they become the new elite and forget the promises.
The period of time between eligibility to vote and the start of adulthood is a window of opportunity that the liberals are willing to exploit to their advantage.
The traditional, correct pre-Marxist view on exploitation was that of radical laissez-faire liberalism as espoused by, for instance, Charles Comte and Charles Dunoyer. According to them, antagonistic interests do not exist between capitalists, as owners of factors of production, and laborers, but between, on the one hand, the producers in society, i.e., homesteaders, producers and contractors, including businessmen as well as workers, and on the other hand, those who acquire wealth non-productively and/or non-contractually, i.e., the state and state-privileged groups, such as feudal landlords.
In every age it has been the tyrant, the oppressor and the exploiter who has wrapped himself in the cloak of patriotism, or religion, or both to deceive and overawe the People." (Canton, OH, Anti-War Speech, June 16, 1918)
Most people are raised with the belief that anymal exploitation is religiously sanctioned, and they will readily defend this point of view. Consequently, arguments in favor of anymal exploitation—including religious arguments—are easy to come by. On closer examination, most of these arguments do not defend anymal exploitation in general; they merely defend particular habits and practices, most oft en dietary habits and farming practices. People who identify with a given religious tradition oft en use sacred writings to defend personal habits, but such arguments tend to be both shallow and specific, contradicting core and foundational teachings. Those who pose such arguments, when questioned, often agree readily that their religion does not teach or tolerate cruel exploitation, particularly when such cruel exploitation is entirely unnecessary.
I'm politically on the left, no question about it. I oppose sweatshops, I oppose exploitation of labour in the third world.
Iain M. Banks
As a matter of fact I did flirt with Socialism, in my youth." "That when you were in university, was it?" He smiled. "Yes. University. But then I saw how much more comfortable life could be as one of the exploiters rather than one of the exploited. Plus I decided that if the proles were so stupid as to let themselves be exploited, who was I to stand in their way?
God grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom always to tell the difference.' Among the things Billy Pilgrim could not change were the past, the present, and the future.
The division of labor among nations is that some specialize in winning and others in losing. Our part of the world, known today as Latin America, was precocious: it has specialized in losing ever since those remote time when Renaissance Europeans ventured across the ocean and buried their teeth in the throats of the Indian civilizations.
The 'Manifesto' being our joint production, I consider myself bound to state that the fundamental proposition which forms its nucleus belongs to Marx. That proposition is: that in every historical epoch, the prevailing mode of economic production and exchange, and the social organization necessarily following from it, form the basis upon which is built up, and from which alone can be explained, the political and intellectual history of that epoch; that consequently the whole history of mankind (since the dissolution of primitive tribal society, holding land in common ownership) has been a history of class struggles, contests between exploiting and exploited, ruling and oppressed classes; that the history of these class struggles forms a series of evolution in which, nowadays, a stage has been reached where the exploited and the oppressed class—the proletariat—cannot attain its emancipation from the sway of the exploiting and ruling class—the bourgeoisie—without, at the same time, and once for all, emancipating society at large from all exploitation, oppression, class distinctions and class struggles. This proposition, which, in my opinion, is destined to do for history what Darwin's theory has done for biology, we, both of us, had been gradually approaching for some years before 1845.
It is easier to exploit and manipulate people if they are fearful or confused, (and discouraged from trusting their own judgment). Our investigation identifies the ‘policy of prohibition’ as a major source of ignorance, fear and confusion concerning psychoactive substances, their uses, users, effects and outcomes.
The rights paradigm, which, as I interpret it, morally requires the abolition of animal exploitation and requires veganism as a matter of fundamental justice, is radically different from the welfarist paradigm, which, in theory focuses on reducing suffering, and, in reality, focuses on tidying up animal exploitation at its economically inefficient edges. In science, those who subscribe to one paradigm are often unable to understand and engage those who subscribe to another paradigm precisely because the theoretical language that they use is not compatible. I think that the situation is similar in the context of the debate between animal rights and animal welfare. And that is why welfarists simply cannot understand or accept the slavery analogy.
The church must reckon with the reality that ever since black people were stolen from Africa and trafficked to this land, they have been dehumanized, abused, criminalized, incarcerated, exploited for profit, and governed in distinctively sinister ways. This oppression has been personal, institutional, systemic, and legislative. It has been authorized and sanctioned by our local, state, and federal government. As the church, do we have the wherewithal to confront the austere reality that our national economy has been subsidized by a criminal justice system that is, and has been, predicated on the exploitation of cheap labor extracted from poor, racially profiled people of color?
The effective exploitation of his powers of abstraction must be regarded as one of the most vital activities of a competent programmer.
No system has ever as yet existed which did not in some form involve the exploitation of some human beings for the advantage of others.
Within a neoliberal discourse there is also an assumption that all social groups will ultimately benefit from the effects of corporate profit, regardless of the fact that in increases the wealth of the already wealthy. Yet, in reality, neoliberal agendas aim to reduce labour costs, decrease public expenditure and make work more flexible...For poor families and the working poor, this means that they are more likely to be exploited as their incomes remain low, and their ability to access services is increasingly compromised.
On reflection, it is clear why the world’s great religions specifically and clearly protect anymals from cruelty at the hands of humanity—we are more powerful, and human beings have demonstrated across time that we are likely to exploit and abuse anymals for our purposes. Anymals depend on special religious protections to protect them against an often self-absorbed humanity. Indeed, even in light of this strong collection of core religious teachings on behalf of anymals, they remain the most cruelly abused and widely exploited individuals throughout the industrialized world, and beyond.
There are some animal advocates who say that to maintain that veganism is the moral baseline is objectionable because it is “judgmental,” or constitutes a judgment that veganism is morally preferable to vegetarianism and a condemnation that vegetarians (or other consumers of animal products) are “bad” people. Yes to the first part; no to the second. There is no coherent distinction between flesh and other animal products. They are all the same and we cannot justify consuming any of them. To say that you do not eat flesh but that you eat dairy or eggs or whatever, or that you don’t wear fur but you wear leather or wool, is like saying that you eat the meat from spotted cows but not from brown cows; it makers no sense whatsoever. The supposed “line” between meat and everything else is just a fantasy–an arbitrary distinction that is made to enable some exploitation to be segmented off and regarded as “better” or as morally acceptable. This is not a condemnation of vegetarians who are not vegans; it is, however, a plea to those people to recognize their actions do not conform with a moral principle that they claim to accept and that all animal products are the result of imposing suffering and death on sentient beings. It is not a matter of judging individuals; it is, however, a matter of judging practices and institutions. And that is a necessary component of ethical living.
The libertarian philosophy doesn't explain the best way to grow a vegetable garden!" Why do some people talk as if there should be one concept or principle which is all you'll ever need to know in order to handle everything in life? Right now the PRIMARY threat to humanity--by a factor of a zillion--is the belief in "authority." And the solution--the ONLY solution--is for people to escape that superstition. Questions like, "But how do we care for the poor?" are 100% logically IRRELEVANT to proving that statism is immoral and destructive. "But gee, if I stop sawing off my toes with this steak knife, how will I balance my checkbook?" Why the hell do people imagine that anarchists have some obligation to explain how every aspect of everyone's life will work, just because they say, "Having a ruling class is immoral and irrational"? When someone tells you to stop advocating evil crap (e.g., statism), they don't suddenly acquire an obligation to explain the whole universe to you, or to guarantee that nothing bad will ever happen to anyone ever again.
Vineet Raj Kapoor
How a man values a woman's virginity Is not exactly how the woman may see it //redefining honor
I´ve given you my time. Its all I´ve got to give - its all any man has. And for a pitiful buck and a quarter an hour.
Capitalists behave like capitalists wherever they are. They pursue the expansion of value through exploitation without regard to the social consequences.
In reality, the laborer belongs to capital before he has sold himself to capital. His economic bondage is both brought about and concealed by the periodic sale of himself, by his change of masters, and by the oscillation in the market price of labor power. Capitalist production, therefore, under its aspect of a continuous connected process, of a process of reproduction, produces not only commodities, not only surplus value, but it also produces and reproduces the capitalist relation; on the one side the capitalist, on the other the wage-laborer.
All the enormous machines that keep full Citizens comfortable far above us in their glittering towers, all the infrastructure of power, of fuel, of commerce and industry—all of it happens below. Made possible with our hands. With our bodies. With our lives. I would have done anything to escape. I got my chance. I made it out—but the price was loneliness.
To secure to each labourer the whole product of his labour, or as nearly as possible, is a most worthy object of any good government.
Throughout history, human exploitation of the earth has produced this progression: colonize-destroy-move on.
Gary L. Francione
I reject animal welfare reform and single-issue campaigns because they are not only inconsistent with the claims of justice that we should be making if we really believe that animal exploitation is wrong, but because these approaches cannot work as a practical matter. Animals are property and it costs money to protect their interests; therefore, the level of protection accorded to animal interests will always be low and animals will, under the best of circumstances, still be treated in ways that would constitute torture if applied to humans. By endorsing welfare reforms that supposedly make exploitation more “compassionate” or single-issue campaigns that falsely suggest that there is a coherent moral distinction between meat and dairy or between fur and wool or between steak and foie gras, we betray the principle of justice that says that all sentient beings are equal for purposes of not being used exclusively as human resources. And, on a practical level, we do nothing more than make people feel better about animal exploitation.
Eat the rich! Burn their bones to keep warm! Redistribute their stolen resources!
What we want is a society without exploitation and oppression and I don't see how McDonalds can have any part to play in that- they're based on oppression and exploitation of workers, animals and the environment..
Rachel Held Evans
While the word charity connotes a single act of giving, justice speaks to right living, of aligning oneself with the world in a way that sustains rather than exploits the rest of creation.
How can you measure progress if you don't know what it costs and who has paid for it? How can the "market" put a price on things - food, clothes, electricity, running water - when it doesn't take into account the REAL cost of production?
From the standpoint of the upper classes, the system had many merits. They felt that what was paid out of the poor rate was charity, and therefore a proof of their benevolence; at the same time, wages were kept at starvation level by a method which just prevented discontent from developing into revolution...It was plainly the certainty, derived from the old Poor Law, that actual death would be averted by the parish authorities, which induced the rural poor of England to endure their misery patiently...it taught them respect for their 'betters'.While leaving all the wealth that they produced, beyond the absolute minimum required for subsistence, in the hands of the landowners and farmers. It was at this period that landowners built the sham Gothic ruins called 'follies', where they indulged in romantic sensibility about the past while they filled the present with misery and degradation.
With the absorption of each native state, the (East India) company official John Sullivan observed in 1840s: "The little court disappears--the capital decays--trade languishes--the capital decays--the people are impoverished--the Englishman flourishes, and acts like a sponge, drawing up riches from the banks of the Ganges, and squeezing them down upon the banks of the Thames.
The ultimate goal of the resistance movement is a planet not just living, but in recovery, growing more alive and more diverse year after year. A planet on which humans live in equitable and sustainable communities without exploiting the planet or each other. Goal 1 : To disrupt and dismantle industrial civilization; to thereby remove the ability of the powerful to exploit the marginalized and destroy the planet. Goal 2 : To defend and rebuild just, sustainable, and autonomous human communities, and, as part of that, to assist in the recovery of the land.
One of the most important problems in machine learning—and life—is the exploration-exploitation dilemma. If you’ve found something that works, should you just keep doing it? Or is it better to try new things, knowing it could be a waste of time but also might lead to a better solution? Would you rather be a cowboy or a farmer? Start a company or run an existing one? Go steady or play the field? A midlife crisis is the yearning to explore after many years spent exploiting.
There is a vast mythology surrounding meat, but all the myths are in one way or another related to what I refer to as the Three Ns of Justification: eating meat is normal, natural, and necessary. The Three Ns have been invoked to justify all exploitative systems, from African slavery to the Nazi Holocaust. When an ideology is in its prime, these myths rarely come under scrutiny. However, when the system finally collapses, the Three Ns are recognized as ludicrous.
You can be the most powerful witch in the land, but you will always have a weakness, and that will always make you believe you have no power when someone exploits it. There is no greater strength than the ability to understand and accept your own flaws.
Sin, on the contrary, is the pursuit of legitimate self-regarding interests at the expense of the neighbor, by spending our time and talents figuring out ways of exploiting them.
If she were honest, weakness should be masked at all times. Any weakness could, and would be exploited.
Demons. And perhaps that was all the word 'demon' meant. Some creature torn from its own realm. Bound like a slave by a new master who cared nothing for its life, its well-being, who would simply use it like any other tool. Until made useless, whereupon it would be discarded.
Malevolence takes a bite out off your spirit. Just sitting with it, just talking with people who consciously and deliberately exploit others, feels like being beaten. Over the years, l have seen many therapists burn out and leave the field entirely. [Refers to treating sex offenders, p6]
Those who are truly alive are kindly and unsuspecting in their human relationships and consequently endangered under present conditions. They assume that others think and act generously, kindly and helpfully, in accordance with the laws of life. This natural attitude, fundamental to healthy children as well as primitive man, inevitably represents a great danger in the struggle for a rational way of life as long as the emotional plague subsists, because the plague-ridden impute their own manner of thinking and acting to their fellow men. A kindly man believes that all men are kindly, while one infected with the plague believes that all men lie and cheat and are hungry for power. In such a situation, the living are at an obvious disadvantage. When they give to the plague-ridden they are sucked dry, then ridiculed or betrayed.
A rumor is usually a lie that the media can legally profit from.