Frases de Mark Satin (45 citas)

“If Thomas Jefferson is the liberals' (and libertarians') Founding Father, and George Washington is the conservatives', and Tom Paine is the radicals', then Benjamin Franklin is the radical middle's. He was extremely practical. … At the same time, he was extraordinarily creative. … He was a man of principle. … Yet synthesis and healing were an art with him. He became our most ardent champion of religious tolerance. And better than anyone at the Constitutional Convention, he was able to get the warring factions and wounded egos to transcend their differences and come up with a Constitution for the ages.”

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Mark Satin

Fuente: Radical Middle (2004), Chapter 3, "Journey to the Radical Middle," p. 22.

“The radical middle movement is phenomenally diverse. But if you look at what everyone who might be called radical middle is saying and doing, you'll discover we share four goals. I like to call them our Four Key Values:”

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Mark Satin

1. maximize choices for every American (and for the U.S. as a whole) as much as possible;
2. guarantee a fair start in life for every American;
3. maximize every American's human potential as much as possible;
4. be of genuine help to everyone in the developing world.
Fuente: Radical Middle (2004), Chapter 1, "A Creative and Practical Politics," p. 6.

“These 100 books do not agree on everything – and that's OK too. You don't need total agreement when you're an open-hearted, decentralist, experimentalist New Ager. After the Prison and its institutions lose their hold over us, you won't even want such agreement. Within the parameters of certain life-affirming values, you'll want a hundred flowers to bloom. Synergy is all; cooperation and coordination is all.”

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Mark Satin

Page 180. The phrase "100 books" refers to Satin's list of 100 great New Age political books published since 1976. The term "Prison" refers to the Prison of consciousness, the basal concept in Satin's book.
New Age Politics: Our Only Real Alternative (2015)

“This article was written for those who believe that the spectrum of opinion is more like a circle than a straight line. It was written for those who believe that each of the different perspectives on terrorism has something to add to the whole. In this view, coming up with a solution to terrorism is not a matter of adopting "correct" political beliefs. It is, rather, a matter of learning to listen – really, listen – to everyone in the circle of humankind. And to take their insights into account. For everyone has a true and unique perspective on the whole. Fifteen years ago the burning question was, How radical are you? Hopefully someday soon the question will be, How much can you synthesize? How much do you dare to take in?”

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Mark Satin

Fuente: New Options for America (1991), Chapter 19, "Twenty-eight Ways of Looking at Terrorism," pp. 167–68.

“Scott wants us each to talk about "the kind of society we'd like to live in." … From the start I am very nervous. Phil goes on about "the redistribution of wealth"; nearly everyone comes out for "socialism" of one kind or another; Brick even hints at "another revolution." When it is my time to speak I am moved to say, "I think people's tolerance is the main issue, even more than socialism. I mean, look at the people who are for the war. Look at the courthouse square."”

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Mark Satin

I am afraid to go on and say what I don't like about socialism. ...
Pages 93–94. It's the spring of 1965. Satin had dropped out of college to become a volunteer for the Student Nonviolent Coordinating Committee (SNCC) in Holly Springs, Mississippi. The meeting above had been called by SNCC to explore SNCC workers' views.
Confessions of a Young Exile (1976)

“The caring person is the carrier of radical middle politics. … To see this clearly, it helps to look at three competing archetypes of the Good American. … Self-aggrandizers are ambitious strivers. They get their primary identity from their occupation and the social status associated with that. … Self-sacrificing individuals are not personally ambitious – and when they are they try to hide it. They get their primary identity from their ethnic, racial, or religious affiliation or sexual orientation. … Caring persons may or may not be personally ambitious, but they want their jobs to provide them with opportunities for personal growth and social relevance. They get their primary identity from the lifestyle choices they make and the values they consciously choose. They are equally committed to personal freedom and social justice, self-development and social change.”

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Mark Satin

Fuente: Radical Middle (2004), Chapter 2, "The Caring Person," pp. 17–18.

“By [refusing] to work for a traditional revolution we would not be "giving up the struggle". As we saw in the previous three chapters, we would be struggling – nonviolently – against the Prison [of consciousness] and its institutions, which are more responsible for the sterility of our lives (and our society) than "human nature" or "capitalism". But even if we can't do any more than embark on the stage of self-healing, even if we can't get a strong group together, or if all our group efforts fail to heal society, we would still be learning to preserve our worth as human beings. And that is an essential part of the political process today. For without life-oriented people… there can be no New Age evolution. And only New Age evolution can take us off of the production-consumption continuum and out of the Prison.”

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Mark Satin

Page 201. The second word above was printed as "trying" in the second edition, but was printed as "refusing" in the first edition, page 78, and in the third edition, page 230. "Refusing" is consistent with Satin's argument.
New Age Politics: Healing Self and Society (1978)

“Few political authors employ the term New Age anymore; however, … many use equivalents or near-equivalents such as communitarian, evolutionary, green, holistic, integral, post-socialist, radical centrist, spiritual, transformational, and transpartisan, and that's OK. Perhaps the new generation, not being ego-attached to any of these, will finally come up with a term we can all say "Aha!"”

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Mark Satin

to.
Page 180.
New Age Politics: Our Only Real Alternative (2015)

“There are two defining political choices that every society must make… and neither of them is covered by the old political categories "left" and "right". The first choice has to do with this. Do we want our society to encourage us to seek rich individual experience and to be if service to others – or do we want our society to encourage us to seek material riches in the form of possessions and status?… The second choice has to do with this. Do we want our society to extend state and institutional control over our lives (for whatever reason) – or do we want our society to encourage us to be self-reliant and self-determining?”

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Mark Satin

Page 11.
New Age Politics: Healing Self and Society (1978)

“It can not be overstressed that draft resisters will probably never be able to return to the U. S. without risking arrest. This applies even to family emergencies. When a draft resister's father died last summer, two FBI agents showed up at the funeral.”

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Mark Satin

Page 6.
Manual for Draft-Age Immigrants to Canada (1968)

“Put these values together and you can see how the radical middle draws holistically on our entire political tradition. Each value is a sort of updated version of an aspect of our 18th-century political heritage – liberty, equality, happiness, and fraternity, respectively.”

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Mark Satin

Fuente: Radical Middle (2004), Chapter 1, "A Creative and Practical Politics," p. 6.

“I turn out the kitchen light and sit down at the kitchen table, my head buried in my arms. I try to tell myself that I feel sick from having had to write all those lies on my application. I'd commit suicide if I really saw myself as Keith's "assistant"! But I know that isn't the half of it…. If I do "choose to finish my B. A." I'll end up like Keith. But if I don't "choose" school I'll end up in Canada! And if I don't "choose" either – wouldn't I end up in Vietnam?”

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Mark Satin

Pages 196–97. Fall of 1966. Satin has dropped out of SUNY and is sitting in his girlfriend's apartment in Manhattan. The application is for Canadian immigrant status. Keith, a supportive college professor, is seen by Satin as a plastic sellout.
Confessions of a Young Exile (1976)

“For most of the 20th century, small radical groups were seen as social change incubators. The various socialist and communist parties, the Student Nonviolent Coordinating Committee (SNCC), Students for a Democratic Society (SDS), and a thousand local or regional variants were where it was at. … But we live in a knowledge society now – a world that depends increasingly on professional expertise and special skills. If we want to change that world, we'll need to be even more expert and skilled than those who'd defend the status quo. That's why professional schools, not radical groups, are our social change incubators now. And radical middle social change agents know it. Many of the most idealistic and dedicated of them have been pouring into our graduate schools, including our great medical, business, and law schools.”

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Mark Satin

Fuente: Radical Middle (2004), Chapter 16, "You Can Have a Career and Be Political, Too," pp. 176–77.

“You can't say that New Age politics is "left wing" or "right wing". It is perfectly compatible with public or private ownership of the means of production, and it speaks equally much to rich and poor, young and old, white collar and blue.”

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Page 11.
New Age Politics: Healing Self and Society (1978)

“We have not tried to sell you on Canada – our chapter on climate is chilling – but the truth is that Canada is a nice place to be. There is little discrimination by Canadians against draft resisters, and there is a surprising amount of sympathy. Most Americans lead the same lives in Canada they would have led in the U. S. Americans who immigrate are not just rejecting one society; they are adopting another. Is it really freer? Most draft resisters – and most Canadians – think so.”

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Mark Satin

Pages 5–6.
Manual for Draft-Age Immigrants to Canada (1968)

“Politics is stuck in America today. We need to break through the stale debates and self-serving non-solutions that are coming from both political parties, and we need to do it without ending up at the "mushy middle," where there's no direction or principle. That's where the radical middle comes in. The radical middle is an attempt to break out of that stuckness in a fresh and principled way. It consists of everyone who's bold and yet savvy enough to want idealism without illusions – a fresh and hopeful vision that doesn't fall into the trap, as many leftists do, of looking back to chestnuts from the counter-culture of the Sixties and Seventies….”

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Mark Satin

Fuente: Radical Middle (2004), Chapter 1, "A Creative and Practical Politics," p. 5.

“In Part II I argue that the Prison is institutionalized by the "monolithic mode of production" which creates effective monopolies not for its brands but for its products … institutionalized medicine; the universal, compulsory school; compulsory heterosexuality; … In Part III … I propose a class analysis that sees us not as ruling-class, bourgeois or proletarian, but as life-, thing- or death-oriented. In Part IV … I suggest that the new worldview implies four "primary" New Age ethics – the self-development, ecology, self reliance-cooperation and nonviolence ethics. … In Part V I try to suggest what "New Age society" might be like. … It would foster "localization" – community and regional decentralization (to whatever extent the various communities wished). And it would foster "planetization"”

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Mark Satin

planetary cooperation and sharing. ... In Pat VII ... I argue for a strategy that would involve ... (a) healing self, and (b) healing society.
Pages 7–8.
New Age Politics: Healing Self and Society (1978)

“The First American Experiment began in the mid-1700s, and by its own criteria, at least, has been a smashing "success":”

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Mark Satin

Economic growth. We proved that an economy could grow seemingly forever;
The welfare state. We proved that a society could be held together by giving people more and more rights, more and more "entitlements";
Policing the world. We proved that a nation could become so powerful and awe-inspiring that it could successfully police the whole world.
"Preface," p. vii.
New Options for America (1991)

“At the root of our troubles is a cultural complex whose six main elements make up a "Six-Sided Prison" that traps us all. In Part I[, ] I try to name and describe the six sides of the Prison: patriarchal attitudes, egocentricity, scientific single vision, the bureaucratic mentality, nationalism, and the big-city outlook. Capitalism and socialism are, I argue, both rooted in the Prison (which predates capitalism by hundreds of years) – though neither needs to be.”

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Mark Satin

Racism, militarism, exploitation, ecocide, etc., are also rooted in the Prison.
Page 7.
New Age Politics: Healing Self and Society (1978)

“After dinner my father asks me into his study…. Then he slams the door so hard that I nearly jump out of the chair. He tells me that he's been ashamed to invite anyone over since I "came back" because of my "long" hair and my clothes…. "That's all right," I say after a tense silence. "I'm leaving for New York tomorrow. And I'm leaving for Canada, as soon as I get my immigrant status!" His expression breaks first. He urges me to "reconsider." I am afraid to say anything at all. He says, "Ever since you left home your life has been a series of blunders, and this is your biggest; your most fatal…. You tried to destroy society and you couldn't. Really, you were trying to destroy me. Now you're going to destroy yourself instead."”

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Mark Satin

Page 206. Spring of 1967. Satin had flown home to Wichita Falls, Texas, to tell his family he was immigrating to Canada. His father is a college professor.
Confessions of a Young Exile (1976)

“Thoughtful conservatives are not unattracted to holistic providers' emphasis on self-care and personal responsibility. Thoughtful liberals and socialists are not unattracted to holistic providers' emphasis on environmental factors in disease. But neither left nor right has ever acknowledged that the holistic health movement carries within it the seeds of a whole new approach to a national health care program for this country, with its own coherent ideas about finance, delivery, research and education.”

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Mark Satin

Fuente: New Options for America (1991), Chapter 13, "National Holistic Health Care Program: Too Sensible?," p. 100.

“Not long after Miles and Eric hitch to St. Louis, Graham turns to me and says, "Let's hitch to Chicago!" "Right now?" I ask, peering up from my American government text. "Why not?" says Graham. "You've got to learn to do things when you want to; otherwise you'll be just like one of the plastic people, the dead people."”

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Mark Satin

So by one A.M. we are on the road. ...
Page 40. It's the fall of 1964. Satin is a freshman at the University of Illinois at Urbana–Champaign. "Plastic" became one of his favorite adjectives.
Confessions of a Young Exile (1976)

“If done right, biotechnology can enhance the entire world's well-being. And that's why the radical middle is drawn to it. One of our key value commitments is maximizing human potential. … Although the biotech debate may seem hopelessly polarized, a third voice – nuanced, hopeful, adult – has begun to be heard. Call it the voice of cautious optimism. Call it the voice of the radical middle.”

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Mark Satin

Fuente: Radical Middle (2004), Chapter 11, "Long Live Biotech – With Adult Supervision," p. 116.

“Slowly at first, and now in growing numbers, from kitchen tables to nonprofit organizations to corporate boards, Americans are turning away from the politics of bickering and division and working on a new politics – a politics of creative problem solving. It would have us take the best from the political left and right, and come up with something new that serves us all. It would have us come up with solutions to public issues that are thoughtful enough, clever enough, and inclusive enough, to bring people and factions together.”

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Mark Satin

Fuente: Radical Middle (2004), Chapter 1, "A Creative and Practical Politics," p. 3.

“What Keys, Laszlo, Falk, and many other New Agers arte proposing … could be called a "planetary guidance system."… A planetary guidance system would regulate the world, not run it…. Does this chapter strike you as impossibly idealistic? In 2011, Parag Khanna of the New America Foundation argued that a decentralized planetary guidance system is currently arising outside the confines of the United Nations. To Khanna, it consists of an ever-changing (depending on the issue) array of representatives of governments, non-governmental organizations (nonprofits), corporations, super-wealthy individuals, and universities. Although Khanna, a buttoned-down radical centrist, doesn't use terms like "synergic power" and "win-win approach," it is obvious from his text that that's exactly how (some of) these entities are beginning to operate in the global context.”

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Mark Satin

Pages 132–33. The first sentence refers to early New Agers Donald F. Keys of Planetary Citizens, Ervin Laszlo, and Richard Falk.
New Age Politics: Our Only Real Alternative (2015)

“A new way of seeing and a new politics is arising already in bits and pieces, here and there, across the continent. … The new politics is arising out of the work and ideas of many of the people in many of the social movements of the 1970's: the spiritual, environmental, feminist, and "men's liberation" movements; the human potential, simple living, appropriate-technology, and business-for-learning-and-pleasure movements; the humanistic-transformational education movement and the new nonviolent-action movement. … Each of these movements … has something to add to the new politics. Their contributions come together like the pieces of an intricate jigsaw puzzle.”

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Page 5.
New Age Politics: Healing Self and Society (1978)

“FBI agents have told some parents that their sons can be returned. This is not true. Rumours have been circulated by U. S. authorities because there is no other way the government can keep young Americans from coming. One recent AP wire had it that 71 "fugitive warrants" had been issued for young Americans in Canada. The story implied that the warrants were valid in Canada. They were not; they cannot be. … Public officials, amateur draft counsellors, lawyers who do not specialize in draft work, and, unfortunately, the "underground" press are notorious sources of misinformation. Read this handbook again and again, and contact a Canadian anti-draft programme if need be.”

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Mark Satin

Page 6.
Manual for Draft-Age Immigrants to Canada (1968)

“"The subject," I say, suddenly unable to hold myself back any more, "is the SDS leadership's alienation from its followers. Not just here! Not just you!" Suddenly, horribly, I begin to sob. You could have heard a pin drop as people waited for me to continue. "I didn't want to be an SDS leader! And I don't think I've been a good one. But there's some things I'm proud of –." Finally I manage to turn and look at Jean. "Why are you all so intolerant? Why are you all so vindictive? Why is it getting so that you only listen to people if they can quote from Father Karl or… or Father Leon?… Why are we giving up on trying to develop an analysis of our own? And for ourselves not just for others? Why? Why?"”

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Mark Satin

Page 185. Satin had become president of SDS at SUNY Binghamton during the summer 1966 trimester. "Jean" is one of the far-left SDS leaders Satin had deposed. She is also the "girl" referred to n the previous quote.
Confessions of a Young Exile (1976)

“The politics we need in North America today will not and cannot come from liberalism or Marxism, or even from just muddling through. The situation we're in is so new – so unprecedented – that we need a whole new way of looking at the world. A whole new way of seeing things and thinking about things”

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Mark Satin

especially political things
Page 5.
New Age Politics: Healing Self and Society (1978)

“The U. S. could seek to acquire the moral authority to act as a healing presence in the world. Our role could be to adjudicate disputes, support "all-win" solutions to international problems, and make our resources available to people, groups and governments that were willing to help themselves. … We could seek to play a catalytic, rather than a dominant, role in the Third World. We could pay more attention to what the poor themselves want. We could concentrate less on funding massive projects, and more on building up the capacity of indigenous institutions to do for themselves. We could pay more attention to the context in which our aid is given. This may be a highly unconventional approach to foreign aid. But it could also be highly popular. It combines the traditional left's emphasis on equity and the traditional right's emphasis on self-help.”

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Mark Satin

Fuente: New Options for America (1991), Chapter 17, "Siding With the World's Poor," p. 136.

Frases de Mark Satin

Mark Satin: Frases en inglés