Quotes About Production

Under the Misuse of Drugs Act 1971, the law was changed in the United Kingdom to ensure that the production and supply of dangerous drugs should henceforth be in the hands of criminal organisations. Some people have argued that this is not an ideal arrangement.

In a community where the standard of living is high, and the conditions of production are favorable, there is a wide margin within which an individual may practise self-denial and win capital without suffering, if he has not the charge of a family. That

the State cannot get a cent for any man without taking it from some other man, and this latter must be a man who has produced and saved it. This latter is the Forgotten Man.

Our urge to trade has profoundly affected the trajectory of the human species. Simply by allowing nations to concentrate on producing those things that their geographic, climatic, and intellectual endowments best enable them to do, and to exchange those goods for what is best produced elsewhere, trade has directly propelled our global prosperity.

Mesopotamian cities identified closely with their deities, and their temples functioned as the main social and economic engines. The king served as the intermediary between the city and its deity, and his palace operated side by side with the temple. Both palace and temple commanded the key function in any society: the production and distribution of food.

the space, the platform, and the software "makes" the art, the music, or whatever.

The great expanding centre of 'inner Britain', London, did not build ships but it built aeroplanes, it did not mine coal but it made electrical equipment, it did not grow food but it did process it – into beer, refined sugar, Horlicks and Mars bars. It made tyres, Hoovers, films.

I don't like to produce albums. I hate producing albums, as a matter of fact, because I'm an obsessed mixer and I can't leave it alone.

Capitalism, he noted, is not something imposed on us by some outside force. It only exists because every day we wake up and continue to produce it. If we woke up one morning and all collectively decided to produce something else, then we wouldn't have capitalism anymore.

the hidden reality of human life is the fact that the world doesn't just happen. It isn't a natural fact, even though we tend to treat it as if it is—it exists because we all collectively produce it.

Instead, the situation has sparked an efflorescence of social media (Facebook, Youtube, Instagram, Twitter): basically, of forms of electronic media that lend themselves to being produced and consumed while pretending to do something else. I am convinced this is the primary reason for the rise of social media...

Competition forces factory owners to mechanize production, so as to reduce labor costs, but while this is to the short-term advantage of the individual firm, the overall effect of such mechanization is actually to drive the overall rate of profit of all firms down.

John Holloway, perhaps the most poetic of contemporary Marxists, once proposed to write a book entitled Stop Making Capitalism.50 After all, he noted, even though we all act as if capitalism is some kind of behemoth towering over us, it's really just something we produce. Every morning we wake up and re-create capitalism. If one morning we woke up and all decided to create something else, then there wouldn't be capitalism anymore. There would be something else.

Thus the portrait of McNamara in those years at his desk, on planes, in Saigon, poring over page after page of data, each platoon, each squad, studying all those statistics. All lies. Talking with reporters and telling them that all the indices were good. He could not have been more wrong; he simply had all the wrong indices, looking for American production indices in an Asian political revolution.

Separating land, labour and capital as independent and seemingly autonomous factors of production had a double advantage for the ruling classes since it permitted them to proclaim 'the physical necessity and eternal justification of their sources of revenue' at the same time as it suppressed any notion of exploitation since the act of production could in principle be portrayed as the harmonious assembly of separate and independent factors of production.

For Marx, capital is not a thing, but a process—a process, specifically, of the circulation of values.

the labour-time necessary for the production of labour-power is the same as that necessary for the production of those means of subsistence; in other words, the value of labour-power is the value of the means of subsistence necessary for the maintenance of its owner.

Barriers to accumulation are perpetually dissolving and re-forming around the issue of so-called natural scarcities and on occasion, as Marx might put it, these barriers can be transformed into absolute contradictions and crises.

The rise of monetary exchange leads to socially necessary labor-time becoming the guiding force within a capitalistic mode of production. Therefore, value as socially necessary labor-time is historically specific to the capitalist mode of production. It arises only in a situation where market exchange is doing the requisite job.

the following collective result. in which surplus capital and surplus labor exist side by side and there seems to be absolutely no way to put them together to do useful things.

Investments in social and physical infrastructures create geographical concentrations of relative advantage to which capital is inevitably drawn. The free gifts of nature and human nature need to be produced before they can be gifted to capital.

Not only must weapons be bought and paid for out of surpluses of capital and labour, but they must also be put to use. For this is the only means that capitalism has at its disposal to achieve the level of devaluation now required. The idea is dreadful in its implications. What better reason could there be to declare that it is time for capitalism to be gone, to give way to some saner mode of production?

This is what the bourgeois political economists have done: they have treated value as a fact of nature, not a social construction arising out of a particular mode of production. What Marx is interested in is a revolutionary transformation of society, and that means an overthrow of the capitalist value-form, the construction of an alternative value-structure, an alternative value-system that does not have the specific character of that achieved under capitalism.

Drum-Buffer-Rope pull system