Hayek himself gradually identified with classical liberalism in a more specific sense. But it seems to me an open question just where his arguments should lead us. Hayek himself started with socialist concerns and sentiments. He also clearly favored extra-market welfare provision, at least within rich countries, and his Road to Serfdom allows for government to play quite a considerable role. I would have thought that his arguments point us in the direction of ideas that everyone should pay attention to, rather than just offering a positive program for one specific view of politics. At the same time we may find that the kind of structural characteristics that he discerns in our society, and the kind of freedom we need in order to learn, may make certain kinds of otherwise attractive ideals difficult to pursue. They may also, however, make it difficult for us to solve certain other kinds of problem – such as some issues concerned with the environment.
Friedrich HayekRelated topics
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I am myself convinced that the existing law on abortion is uncertain and is also, and perhaps more importantly, harsh and archaic and that it is in urgent need of reform. I certainly shall have no hesitation in voting for the Second Reading of the Bill. I take this view because I believe that we have here a major social problem. How can anyone believe otherwise when perhaps as many as 100,000 illegal operations a year take place, that the present law has shown itself quite unable to deal with the problem? I believe this, too, because of the danger which exists at present to those who are forced to resort to back-street abortionists and to the misery which is caused to some of those who fail to get an abortion. I believe it also because we all know...that the law is consistently flouted by those who have the means to do so. It is, therefore, very much a question of one law for the rich and one law for the poor.
Roy Jenkins
I say that things are useful whenever they can be put to any use at all; whenever they are seen to be capable of satisfying a want. In this connection, there is no need to consider the subtle shades of meaning classified in ordinary language under terms ranging from the necessary to the useful, from the useful to the agreeable, from the agreeable to the superfluous. For present purposes, necessary, useful, agreeable and superfluous simply mean more or less useful. Furthermore, we need not concern ourselves with the morality or immorality of any desire which a useful thing answers or serves to satisfy. From other points of view the question of whether a drug is wanted by a doctor to cure a patient, or by a murderer to kill his family is a very serious matter, but from our point of view, it is totally irrelevant. So far as we are concerned, the drug is useful in both cases, and may even be more so in the latter case than in the former.
Léon Walras
The first stable conclusion I reached ... was that the only thing brains could do was to approximate the responsivity to meanings that we presuppose in our everyday mentalistic discourse. When mechanical push comes to shove, a brain was always going to do what it was caused to do by current, local, mechanical circumstances, whatever it ought to do, whatever a God's-eye view might reveal about the actual meaning of its current states. But over the long haul, brains could be designed – by evolutionary processes – to do the right thing (from the point of view of meaning) with high reliability. ... [B]rains are syntactic engines that can mimic the competence of semantic engines. ... The appreciation of meanings – their discrimination and delectation – is central to our vision of consciousness, but this conviction that I, on the inside, deal directly with meanings turns out to be something rather like a benign "user-illusion".
Daniel Dennett
All of you know I'm having to become quite an expert in this business of asking for forgiveness. And I ----. It gets a little easier the more you do it. And if you have a family, an Administration, a Congress and a whole country to ask, you're going to get a lot of practice. But I have to tell that in these last days it has come home to me again, something I first learned as President, but it wasn't burned in my bones -- and that is that in order to get it, you have to be willing to give it. And all of us -- the anger, the resentment, the bitterness, the desire for recrimination against people you believe have wronged you -- they harden the heart and deaden the spirit and lead to self-inflicted wounds. And so it is important that we are able to forgive those we believe have wronged us, even as we ask for forgiveness from people we have wronged. And I heard that first -- first -- in the Civil Rights Movement. Love thy neighbor as thyself.
Bill Clinton
My friend Sir G. Johnson subsequently became the leader of one of the two opposed methods of dealing with cholera. His was the " eliminative” view, namely, that there was mischief in the system that Nature strove to eliminate, so he prescribed castor oil to expedite matters; others took the exactly opposite view, consequently there was open war between the two methods. I read somewhere that one of Johnson's most fiery opponents considered the number of deaths occasioned by his method to amount to eleven thousand. Leaving aside all question of the accuracy of the estimate of this particular treatment, it is easy to see that when a pestilence lies heavily on a nation, the numbers affected are so large that a proper or improper treatment may be capable of saving or of destroying many thousands of lives. By all means, then, let competitive methods be tested at hospitals on a sufficiently large scale to settle their relative merits. Of this I will speak further almost immediately.
Francis Galton