property

It__ herding kittens. If kittens had a lot of guns and an overdose of neo-Libertarian property theory.

For the recognition of private property has really harmed Individualism, and obscured it, by confusing a man with what he possesses.

In my mind, I could sense their roots under the soil, creeping in helical tangles of ever-increasing complexity outward and in all directions__ut beyond the perimeter of the Helsingør Wood, out below Yami__ Under City, out along the banks of the river, out to the nearest coast and thereupon out into the sea; the roots crept down further along the continental shelf, downward into the abysses, downward into the ocean floor, burrowing under the corals and under trenches, and then back up again to sprout in the darkened forest on a foreign continent: all the trees of the world now had conjoined roots, for they were now of one conjoined consciousness!

Water belongs to us all. Nature did not make the sun one person's property, nor air, nor water, cool and clear.

You are not property. If you choose to leave, no one will stop you.

The __ursuit of happiness_ is such a key element of the __merican (ideological) dream_ that one tends to forget the contingent origin of this phrase: __e holds these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness._ Where did the somewhat awkward __ursuit of happiness_ come from in this famous opening passage of the US Declaration of Independence? The origin of it is John Locke, who claimed that all men had the natural rights of life, liberty, and property_ the latter was replaced by __he pursuit of happiness_ during negotiations of the drafting of the Declaration, as a way to negate the black slaves_ right to property.

...A vision from a universe where the Equal Rights Amendment--with its redefinition of personhood--is rejected by the house of deputies: A universe where to die is to become property and to be created outwith a gift of parental DNA is to be doomed to slavery.

Central to Möser's view of the human world was "honor," a notion that was as important to corporatist society as the notion of dignity would be for the more individualistic society that succeeded it. In Möser's view, a person acquired his identity from his place in the institutional structure of society, a society in which economic, social, and political institutions were not distinguished from one another. His status (as a guildsman, noble landowner, serf, or independent peasant cottager) determined not only how he earned his living, but his sense of who he was, of what his duties and obligations were, of those to whom he ought to defer and those who ought to defer to him. (In the language of modern sociology, Möser's society was one in which almost all of the individual's roles derived from a single status.) Who one was was largely a continuation of what one's forebears had been. For Möser the real self was the socially encumbered self, the self based on status, on historical and regional particularity, and on property. It was a self whose prime virtue was honor. Status and the honor that attached to it were inherited, although they could be lost if one failed to live up to the duties of one's rank.

The pyramid shape is said to hold many secrets and amazing properties. One of them is a sense of wonder.

A human being needs only a small plot of ground on which to be happy, and even less to lie beneath.

Take one famous example: arguments about property destruction after Seattle. Most of these, I think, were really arguments about capitalism. Those who decried window-breaking did so mainly because they wished to appeal to middle-class consumers to move towards global exchange-style green consumerism, and to ally with labor bureaucracies and social democrats abroad. This was not a path designed to provoke a direct confrontation with capitalism, and most of those who urged us to take this route were at least skeptical about the possibility that capitalism could ever really be defeated. Many were in fact in favor of capitalism, if in a significantly humanized form. Those who did break windows, on the other hand, didn't care if they offended suburban homeowners, because they did not figure that suburban homeowners were likely to ever become a significant element in any future revolutionary anticapitalist coalition. They were trying, in effect, to hijack the media to send a message that the system was vulnerable -- hoping to inspire similar insurrectionary acts on the part of those who might be considering entering a genuinely revolutionary alliance; alienated teenagers, oppressed people of color, undocumented workers, rank-and-file laborers impatient with union bureaucrats, the homeless, the unemployed, the criminalized, the radically discontent. If a militant anticapitalist movement was to begin, in America, it would have to start with people like these: people who don't need to be convinced that the system is rotten, only, that there's something they can do about it. And at any rate, even if it were possible to have an anticapitalist revolution without gun-battles in the streets -- which most of us are hoping it is, since let's face it, if we come up against the US army, we will lose -- there's no possible way we could have an anticapitalist revolution while at the same time scrupulously respecting property rights. Yes, that will probably mean the suburban middle class will be the last to come on board. But they would probably be the last to come on board anyway.

Just as sex is a God-given instinct for the prolongation of the human race, so the desire for property as a prolongation of one's ego is a natural right sanctioned by natural law. A person is free on the inside because he can call his soul his own; he is free on the outside because he can call property his own. Internal freedom is based upon the fact that "I am"; external freedom is based on the fact that "I have." But just as the excesses of flesh produce lust, for lust is sex in the wrong place, so there can be a deordination of the desire for property until it becomes greed, avarice, and capitalistic aggression.

For the same reason a disease cannot be cured by more of the germ that caused it, the inflation and debt accumulation of the Obama years will not inflate our way out of it.

This dog is mine," said those poor children; "that is my place in the sun." Here is the beginning and the image of the usurpation of all the earth.

What is this you call property? It cannot be the earth. For the land is our mother, nourishing all her children, beasts, birds, fish, and all men. The woods, the streams, everything on it belongs to everybody and is for the use of all. How can one man say it belongs to him only?

The purchaser draws boundaries, fences himself in, and says, __his is mine; each one by himself, each one for himself._ Here, then, is a piece of land upon which, henceforth, no one has a right to step, save the proprietor and his friends; which can benefit nobody, save the proprietor and his servants. Let these sales multiply, and soon the people _ who have been neither able nor willing to sell, and who have received none of the proceeds of the sale _ will have nowhere to rest, no place of shelter, no ground to till. They will die of hunger at the proprietor__ door, on the edge of that property which was their birthright; and the proprietor, watching them die, will exclaim, __o perish idlers and vagrants!

Go to hell.""I've already been there. I own property in it.

If you believe in democracy, make arrangements to distribute property as widely as possible.