Shuman, Michael. Going Local
New York: 1998. ISBN 0684830124
Page 199

A self-reliant community might ultimately strive to trade only with other communities committed to adhering to this global grading system. Global trade would continue, but only among partners committed to a community-centered vision of commerce. One consequence of this strategy could be the emergence of two global blocs of communities, each following different economic paradigms and each doing business with different corporations. The “neoliberal bloc” of communities might benefit from cheaper goods and higher rates of return off their investments, but also would have to endure deteriorating working conditions, environmental collapse, and community instability. The “socially responsible bloc” might wind up paying higher prices, but would enjoy a higher quality of life.

Ritzer, George. The McDonaldization of Society: an Investigation into the Changing Character of Contemporary Social Life
United States: 1990. ISBN 0803990766
Pages 199 through 203

Avoid daily routing as much as possible. Try to do as many things as possible in a different way from one day to the next.

More generally, do as many things as you can for yourself. If you must use services, frequent nonrationalized, nonfranchised establishments. For example, lubricate your own car. If you are willing or unable to do so, have it done at your local, independent gasoline station.

To really shake up the clerk at the department store, use cash rather than your credit card.

Send back to the post office all junk mail, especially that addressed to “occupant” or “resident.”

When dialing a business, always choose the “voice mail” option that permits you to speak to a real person.

Luttwak, Edward N.  Consumption, Culture, and the Pursuit of Happiness
Washington, DC: 1999. ISBN 1559635355
Pages 62-3

The great claim that is made for the flexibility of Americans and hence of the U.S. labor market -- that is, the willingness of Americans to move from place to place, to change their trade or even their profession, and to accept lower wages in order to keep working -- is, of course, its economic efficiency. Nobody pretends that the personal and social consequences of so much mobility and adaptability are positively desirable in themselves.

[Source and Author unknown]
(a private corporation is a “natural person”)


A corporation has no soul, no mortals. It cannot feel love or pain or remorse. You cannot argue with it. A corporation is nothing but a process—an efficient way of generating revenue.

We demonize corporations for their unwavering pursuit of growth, power and wealth. Yet let’s face it: they are simply carrying out genetic orders. This is exactly what corporations were designed—by us—to do. Trying to rehabilitate a corporation, urging it to behave responsibly, is a fool’s game.

The only way to change the behavior of a corporation is to recode it; rewrite its charter; reprogram it.

Gates, Jeffrey R. The Ownership Solution
United States of America: 1998
ISBN 0201328089
Page xx

There as a time when economic decisions were informed by conscience and made with sensitivity to the community. That was most obviously the case when village elders held sway or when close-knit communities were the rule rather than the rarity. That richly textured, multilayered, multiple-agenda decision-making has gradually been replaced by a cool financial efficiency engineered with but one goal in mind: money-denominated returns. On that score, global capitalism displays an undeniable genius for detached reckoning in its capacity to ferret out financial returns worldwide. But that process also fosters grotesque inequities and environmental travesties. By my calculation, it is demonstrably unsustainable—socially, politically, fiscally, culturally and environmentally.

Page xx1

Mander, Jerry, and Edward Goldsmith. The Case Against The Global Economy
San Francisco: 1996
ISBN 0871563525
Pages 404-14

“Buy-local” campaigns help local businesses survive even when pitted against heavily subsidized corporate competitors. The campaigns not only help keep money from leaking out of the local economy but also help educate people about the hidden costs to the environment and to the community in purchasing less expensive but distantly produced products.

Another idea is the creation of local “tool lending libraries,” whereby people can share tools on a community level. By reducing the need for everyone to have their own agricultural or forestry equipment, gardening implements, or home repair tools, people can keep money within the local economy while simultaneously fostering the sense of neighborly cooperation that is a central feature of real community.

Seligman, Martin E. P. Learned Optimism
New York: Knopf, 1990
ISBN 0394579151
Page 289

Put aside 5 percent of the last year’s taxable income to give away, not to charities like United Way, which do the work for you; you must give the money away yourself, personally. Among potential recipients in the charitable field you are interested in, you must advertise that you are giving away $3,000 (or whatever) and for what general purposes. You must interview prospective grantees and decide among requests. You give out the money and follow its use to a successful conclusion.

Give up some activity which you do regularly for your own pleasure—eating out once a week, watching a rented movie on Tuesday night, hunting on fall weekends playing video games when you come home from work, shopping for new shoes. Spend this time (the equivalent of an evening a week) in an activity devoted to the well-being of others or of the community at large: helping in a soup kitchen or a school-board campaign, visiting AIDS patients, cleaning the public park, fund-raising for your alma mater. Use the money you saved by canceling the pleasurable activity to further that cause.

Sarewitz, Daniel R.  Frontiers of Illusion
1996. ISBN 1566394155
Page 137

If the developing nations were setting research priorities for the world, they might emphasize such problems as: improving the efficiency, productivity, and environmental soundness of subsistence and production farming and low-technology manufacturing; devising energy-efficient “end-use” technologies for basic needs such as cooking, lighting, and transport; creating small-scale, nonpolluting, decentralized energy-supply technologies; preventing tropical diseases, such as malaria and cholera, and developing better diagnostics and treatments for respiratory infections; reducing the consequences of natural disasters such as floods and typhoons; increasing the effectiveness of reforestation. But developing nations, with less than 15 percent of the world’s scientists and engineers and less than 5 percent of the world’s total research and development funding, do not have the resources to maintain major programs in areas such as these, while industrialized nations lack the economic and political motivation to pursue aggressively such research goals.

Kimbrell, Andrew. “Breaking The Job Lock.”
Utne Reader January-February 1999
Page 48

Even though we are supposed to be living in the postindustrial era—many of our jobs are now dictated by the demands of computers instead of assembly lines -- our lives at work are really not much different from those of 19th-century factory workers. We are still seen as replaceable spare parts for the great machines of production. From the checkout person at the grocery store to the highly trained engineer, we are all expected to work faster, waste less time, produce more.

We are not machines, of course, and the drive for ever greater efficiency in the competitive global economy is taking its toll. More than 80 percent of Americans say their lives are more stressful now than they were five years ago; pressures at work are cited as the primary reason. More and more of us need to be medicated just to get through the workday. More than 45 million American adults are taking prescription psychotropic medications. The largest increase is not in the use of the much publicized antidepressant Prozac, but rather in a variety of drugs used to treat anxiety and stress disorders.

Thomas Moore. The Care of the Soul—A guide for cultivating depth and sacredness in everyday life
New York: Harper Collins, 1992
Page 178

Certainly we allow the workplace to be dominated by function and efficiency, thereby leaving us open to the complaints of neglected soul. We could benefit psychologically from a heightened consciousness about the poetry of work—its style, tools, timing, and environment.

Kahlil Gibran, The Prophet

For to be idle is to become a stranger unto the seasons, and to step out of life’s procession, that

marches in majesty and proud submission towards the infinite.
When you work you are a flute whose heart the whispering of the hours turns to music.
Which of you would be a reed, dumb and silent, when all else sings together in unison?...
And all work is empty save when there is love;
And when you work with love you bind yourself to yourself, and to one another, and to God.

Andrei Codrescu, Workaholish Zombification
1994

But one day, someone bought one of his do-nothing ideas, and asked him for another. After a few weeks, he started to do nothing on purpose, that is, he did nothing deliberately in order to get one of his great (and profitable) do-nothing ideas. He now had enough money to stop doing nothing. His walk to the cafe became brisker, less noticing of the verdant brilliance. The coffee was indifferent, and he started actually reading the newspaper he had merely enjoyed for its smell before. Even his friends, instead of conversation companions, became sounding boards. And his dreams got grim and apocalyptic.


At the bar, he got into fights. And that’s the story of how this man became a workaholic. Instead of doing nothing he was always doing something. If you are like this man, my friend, if you like doing nothing, beware of those who’d pay you for it.

Baker, Russ. “Pulp Fiction.”
Small Business Computing & Communications April 1998
Pages 82-3

Computers aren’t everything. Even some computer-related tasks lend themselves better to paper. Paper’s better for comprehension. Studies show that people absorb information 25 percent slower when they’re reading it on a computer screen. “The more paperless your business is, the more paranoid you must be about your technology.”

Brower, Grayson Cathy. “Timesaving Tools.”
Small Business Computing & Communications May 1998
Page 12

I have a confession to make. I don’t always take the high-tech road. At the office, I’ve got technology coming out of the walls. But in my personal life, I’m still a Luddite. For example, when I jot down notes, it’s usually with an ink pen on any piece of paper I can find. Depending on where I am, that includes napkins, Post-its, used envelopes, and occasionally an actual pad. I keep my schedules, to-do- lists, and contact information in a leather-bound book. Outside the office, I’ve been pretty much in the Dark Ages. I’m basically a creature of habit and I feel quite confident that I’m not the only one out there.

David Wann, Environmental Protection
Turtle Island, 1990
ISBN 1555660487
Page 112

The backpacker cleans up as he goes, leaving a campsite in just as good a condition as when he arrived. He or she packs out everything that was packed in, minus the food consumed. If our culture cleansed things up as we progressed, we wouldn’t have to resort to “extra-strength” technologies in our manufacturing processes and Superfund sites.

Page 154

We want our products to evolve so that they have a crafty symbiosis with other natural and human-made designs. Ideally, the “genetic” instructions we put into our products will include self-propagation—just like cow manure in a pasture happens to be in precisely the right place to become cow manure again.

Jensen, Rolf. "Dream Society."
The Futurist October 1999
Page 84

Companies will thrive on the basis of their stories and myths -- on their ability to create products and services that evoke emotion. Consumers will engage in emotional jogging. They'll give their feelings a workout by using products and services that satisfy their desire to feel and display emotion. In Denmark, for example, eggs from free-range chickens have captured more than half the market. That's because the story behind them -- the ethical treatment of animals, rustic romanticism -- is so emotionally resonant. Meanwhile, ideas like quality, efficiency, and reliability will no longer sell products. In the end, I'll buy a phone because of its color, if that's what moves me."

Kelly, Kevin. New Rules For the New Economy
New York: 1998. ISBN 0670881112
Page 113

This is where life lives, between the rigid death of planned order and the degeneration of chaos. Too much change can get out of hand, and too many rules -- even new rules can lead to paralysis. The best systems have this living quality of few rules and near chaos. There is enough binding agreement between member that they don’t fall into anarchy, yet redundancy, waste, incomplete communications, and inefficiency are rife.

Page 110

Skate to the edge of chaos. Pay the price of radical churn: endorse redundancy, inefficiency, and set the neatniks up in arms. If people are not complaining about how chaotic the place is, you’ve got a problem.

Arthur G. Gish, Beyond The Rat Race
Philadelphia: 1975 0836117247
Page 121

With the coming of modern technology has come the deification of technique. How something is done is more important than what is done or why. We devise ingenious and efficient means to arrive at an insignificant end.

Charles A. Reich, The Greening of America
New York: 1970 71117689
Pages 305

In the Middle Ages, when a very different consciousness prevailed, neither technology nor the market was permitted to dominate other social values, no matter how great the “logic” of technology. The most efficient or economic way of doing something was often ignored for religious or social reasons.


Thus, in a longrun sense, technology represents a choice (not an inevitability, as Ellul suggests), and we can make a new choice whenever we are ready to do so. We can end or modify the age of science and we can abandon the Protestant ethic.

Crispin Sartwell, The Art Of Living
New York: 1995 ISBN 0791423603
Page 139

I am going to offer a “solution” to the “problem” of technology, a solution which I draw from the ancient texts of Chinese Taoism, and which is in some respects Heideggerian in spirit. The solution is this: there is no solution.

We are not going to transform technology into something we could come to regard as wholesome, and we are not going to transform ourselves away from technological thinking. These things are inescapable.