So far as I am acquainted with the principles & Doctrines of Free Masonry, I conceive it to be founded in benevolence and to be exercised only for the good of mankind. If it has been a Cloak to promote improper or nefarious objects, it is a melancholly proof that in unworthy hands, the best institutions may be made use of to promote the worst designs.
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To enlarge the sphere of social happiness is worthy of the benevolent design of a Masonic institution; and it is most fervently to be wished, that the conduct of every member of the fraternity, as well as those publications, that discover the principles which actuate them, may tend to convince mankind that the grand object of Masonry is to promote the happiness of the human race.
I will continue to strive and struggle to apply what I think are conservative principles to the modern problems that we have so that not only in our legislative and governmental processes, but so far as I can help bring it about in our thinking processes, we will come to see the benefit of what I call the middle-of-the-road Government.
The ideology of Marxism is wrong. But I have met many Marxists in my life who are good people, so I don't feel offended. ... The promise was that when the glass was full, it would overflow, benefiting the poor. But what happens instead, is that when the glass is full, it magically gets bigger (and) nothing ever comes out for the poor.
People who are liberals look upon the principles of Marxism as abstract dogma. They approve of Marxism, but they are not prepared to practice it in full; they are not prepared to replace their liberalism by Marxism.
It will be worthy of a free, enlightened, and, at no distant period, a great nation, to give to mankind the magnanimous and too novel example of a people always guided by an exalted justice and benevolence.
Perhaps the profoundest cause of disagreement with the Narodniks is the difference in our fundamental views on social and economic processes. When studying the latter, the Narodnik usually draws conclusions that point to some moral; he does not regard the diverse groups of persons taking part in production as creators of various forms of life; he does not set out to present the sum-total of social and economic relationships as the result of the mutual relations between these groups, which have different interests and different historical roles.
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