Division Of Labor Quotes
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The division of labor among nations is that some specialize in winning and others in losing.
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The division of labor, which has brought such perfection in mechanical industries, is altogether fatal when applied to productions of the mind. All work of the mind is superior in proportion as the mind that produces it is universal.
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The family is an early expedient and in many ways irrational. If the race had developed a special sexless class to be nurses, pedagogues, and slaves, like the workers among ants and bees, then the family would have been unnecessary. Such a division of labor would doubtless have involved evils of its own, but it would have obviated some drags and vexations proper to the family.
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The mode of founding a college is, commonly, to get up a subscription of dollars and cents, and then, following blindly the principles of a division of labor to its extreme,--a principle which should never be followed but with circumspection,--to call in a contractor who makes this a subject of speculation,... and for these oversights successive generations have to pay.
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Single cells analyze thousands of stimuli from the microenvironment they inhabit. The more awareness an organism has of its environment, the better its chances for survival. When cells band together they increase their awareness exponentially. Division of labor among the cells in the community offers an additional survival advantage. The efficiency it enables more cells to live on less. Evolution is based on an instructive, cooperative interaction among organisms and their environment enables life forms to survive and evolve in a dynamic world.
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Capital is dead labor, which, vampire-like, lives only by sucking living labor, and lives the more, the more labor it sucks.
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The societal division of labor obtains the dignity of an ontological condition.
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People do not cooperate under the division of labor because they love or should love one another. They cooperate because this best serves their own interests.
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People do not cooperate under the division of labor because they love or should love one another. They cooperate because this best serves their own interests. Neither love nor charity nor any other sympathetic sentiments but rightly understood selfishness is what originally impelled man to adjust himself to the requirements of society, to respect the rights and freedoms of his fellow men and to substitute peaceful collaboration for enmity and conflict.
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Just to clarify the division of labor on the show, I write the show and Alan [Poul] does everything else.
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God and the Devil are an effort after specialisation and division of labour.
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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.
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The greater productivity of work under the division of labor is a unifying influence. It leads men to regard each other as comrades in a joint struggle for welfare, rather than as competitors in a struggle for existence. It makes friends out of enemies, peace out of war, society out of individuals.
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In a higher phase of communist society... only then can the narrow horizon of bourgeois right be fully left behind and society inscribe on its banners: from each according to his ability, to each according to his needs.
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The romantics were reacting against a modern culture that divided individuals from themselves (through specialisation in the division of labor), from others (the competitive market place) and from nature, which had been reduced down to a machine through technology. The antidote to such division is unity and wholeness, which means feeling at home again in the world.
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We owe the origin and development of human society and, consequently, of culture and civilization, to the fact that work performed under the division of labor is more productive than when performed in isolation.
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The glory of the farmer is that, in the division of labors, it is his part to create. All trade rests at last on his primitive activity. He stands close to Nature; he obtains from the earth the bread and the meat. The food which was not, he causes to be.
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Modern society, based as it is on the division of labor, can be preserved only under conditions of lasting peace.
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The difference between the most dissimilar characters, between a philosopher and a common street porter, for example, seems to arise not so much from nature, as from habit, custom, and education.
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So much were employers of wage-labor unenthusiastic about proletarianization that, in addition to fostering the gender age division of labor, they also encouraged, in their employment patters and through their influence in the political arena, recognition of defined ethnic groups, seeking to link them to specific allocated roles in the labor-force, with different levels of real remuneration for their work. Ethnicity created a cultural crust which consolidated the patterns of semi-proletarian household structures.
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Cities are, first of all, seats of the highest economic division of labor.
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The increased global linkages promote economic growth in the world through two key mechanisms: the division of labor and the international spillovers of knowledge.
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The more the division of labor and the application of machinery extend, the more does competition extend among the workers, the more do their wages shrink together.
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The market economy is the social system of the division of labor under private ownership of the means of production. Everybody acts on his own behalf; but everybodys actions aim at the satisfaction of other peoples needs as well as at the satisfaction of his own. Everybody in acting serves his fellow citizens.
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We belong to the community. It is not the tailor alone who is the ninth part of a man; it is as much the preacher, and the merchant, and the farmer. Where is this division of labor to end? and what object does it finally serve? No doubt another may also think for me; but it is not therefore desirable that he should do so to the exclusion of my thinking for myself.
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When profits are pursued by geographic interchange of goods, so that commerce for profit becomes the central mechanism of the system, we usually call it "commercial capitalism." In such a system goods are conveyed from ares where they are more common (and therefore cheaper) to areas where they are less common (and therefore less cheap). This process leads to regional specialization and to division of labor, both in agricultural production and in handicrafts.
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Laissez faire does not mean: let soulless mechanical forces operate. It means: let individuals choose how they want to cooperate in the social division of labor and let them determine what the entrepreneurs should produce.
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Every step by which an individual substitutes concerted action for isolated action results in an immediate and recognizable improvement in his conditions. The advantages derived from peaceful cooperation and division of labor are universal.
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Division of labor is a justification for sloth.
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All trades, arts, and handiworks have gained by division of labor... Where the different kinds of work are not distinguished and divided, where everyone is a jack-of-all-trades, there manufactures remain still in the greatest barbarism.
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