cooperation

All larger organisms, including ourselves, are living testimonies to the fact that destructive practices do not work in the long run. In the end, the aggressors always destroy themselves, making way for others who know how to cooperate and get along. Life is much less a competitive struggle for survival than a triumph of cooperation and creativity.

The stronger one’s real position, the less one needs to rub in the other side’s discomfiture. It is rarely wise to inflame a setback with an insult. An important aspect of the art of diplomacy consists of doing what is necessary without producing extraneous motives for retaliation, leaving open the option of later cooperation on other issues.

The most generous dreams of the past have not become immediate practical necessities: a word-wide cooperation of people, a more just distribution of al the goods of life; the use of knowledge and energy or the service of life, and the use of life itself for the extension of the human spirit to provinces where human values and purposes could not heretofore penetrate. If we awaken in time to overcome the automatisms and irrational compulsions that are now pushing nations toward destruction, we shall create a universal community.

Fundamentally, there are only two ways of coordinating the economic activities of millions. One is central direction involving the use of coercion – the technique of the army and of the modern totalitarian state. The other is voluntary cooperation of individuals – the technique of the market place.

The world basically and fundamentally is constituted on the basis of harmony. Everything works in cooperation with something else.

If we see the universe as not simply a bunch of dead matter and empty space but actually a living system, then our story may well be one of learning how to live together in a living universe. If we don't have a story to guide us into the future, we're going to pull back into our smaller life stories of the past--stories of nationalism, of ethnic groups, of tribal groups, of geographic groups--and instead of pulling together in cooperation we're going to pull apart in conflict. What I am suggesting is to step back and see the universe as our original, larger home. If we are going to pull together as a human family for a promising future, this is an inclusive project; no one is left out.

One social structure will be conducive to cooperation and solidarity another social structure to competition, suspiciousness, avarice; another to child-like receptiveness, another to destructive aggressiveness. All empirical forms or human needs and drives have to be understood as results of the social practice (in the last analysis based on the productive forces, class structure, etc., etc.) but they all have to fulfill the functions which are inherent in man’s nature in general, and that is to permit him to relate himself to others and share a common frame of reference, etc. The existential contradiction within man (to which I would now add also the contradiction between limitations which reality imposes on his life, and the virtually limitless imagination which his brain permits him to follow) is what I believe to be one of the motives of psychological and social dynamics. Man can never stand still. He must find solutions to this contradiction, and ever better solutions to the extent to which reality enables him.
The question then arises whether there is an optimal solution which can be inferred from man’s nature, and which constitutes a potential tendency in man. I believe that such optimal solutions can be inferred from the nature of man, and I have recently found it quite useful to think in terms of what in sociology and economy is now often called »system analysis«. One might start with the idea, in the first place, that human personality — just like society — is a system, that is to say, that each part depends on every other, and no part can be changed unless all or most other parts are also changed. A system is better than chaos. If a society system disintegrates or is destroyed by blows from the outside the society ends in chaos, and a completely new society is built upon its ruins, often using the elements of the destroyed system to build the new. That has happened many times in history. But, what also happens is that the society is not simply destroyed but that the system is changed, and a new system emerges which can be considered to be a transformation of the old one.

It will appear evident upon attentive consideration that equality of intellectual and physical advantages is the only sure foundation of liberty, and that such equality may best, and perhaps only, be obtained by a union of interests and cooperation in labor.

It is easier to gain cooperation by changing moods than by changing minds.

The right kind of education is concerned with individual freedom, which alone can bring true cooperation with the whole, with the many; but this freedom is not achieved through the pursuit of one's own aggrandizement and success. Freedom comes with self-knowledge, when the mind goes above and beyond the hindrances it has created for itself through craving its own security.

It would be especially tragic if the people who most cherish ideals of peace, who are most anxious for political cooperation on a wider than national scale, made the mistake of underestimating the pace of economic change in our modern world.

A society that chooses between capitalism and socialism does not choose between two social systems; it chooses between social cooperation and the disintegration of society. Socialism is not an alternative to capitalism; it is an alternative to any system under which men can live as human beings.

A man who chooses between drinking a glass of milk and a glass of a solution of potassium cyanide does not choose between two beverages; he chooses between life and death. A society that chooses between capitalism and socialism does not choose between two social systems; it chooses between social cooperation and the disintegration of society. Socialism is not an alternative to capitalism; it is an alternative to any system under which men can live as human beings.

Society is joint action and cooperation in which each participant sees the other partner's success as a means for the attainment of his own.

All good and beneficial prayer is… at bottom nothing else than an energy of aspiration towards the eternal not ourselves that makes for righteousness, of aspiration towards it, and of cooperation with it.

Today, peace means the ascent from simple coexistence to cooperation and common creativity among countries and nations.
Peace is movement towards globality and universality of civilization. Never before has the idea that peace is indivisible been so true as it is now.
Peace is not unity in similarity but unity in diversity, in the comparison and conciliation of differences.
And, ideally, peace means the absence of violence. It is an ethical value.

Fundamentally, there are only two ways of coordinating the economic activities of millions. One is central direction involving the use of coercion – the technique of the army and of the modern totalitarian state. The other is voluntary cooperation of individuals – the technique of the market place.

The question is, how do you make money in a free market? You only make money if you can provide someone with something he or she is willing to pay for. You can't make money any other way. Therefore, in order to make money, you have to promote cooperation. You have to do something that your customer wants you to do. You don't do it because he orders you to. You don't do it because he threatens to hit you over the head if you don't. You do it because you offer him a better deal than he can get anywhere else. Now that's promoting cooperation. But there are other people who are trying to sell to him, too. They're your competitors. So there is competition among sellers, but cooperation between sellers and buyers.

Fundamentally, there are only two ways of coordinating the economic activities of millions. One is central direction involving the use of coercion - the technique of the army and of the modern totalitarian state. The other is voluntary cooperation of individuals - the technique of the marketplace.

[paraphrase] Of the three goods, the Mohists' concept of “order” (zhi) calls for special attention. This is a complex good comprising a variety of conditions the Mohists probably regard as constitutive of the good social life. From passages in which the Mohists characterize zhi (order) and its opposite, luan (disorder, turmoil), we find that the elements of “order” include at least four sorts of conditions.

All levels of society conform to unified moral standards, and incentives and disincentives based on these standards are administered fairly by virtuous leaders, as described in Mohist political theory.
Peace and social harmony prevail, characterized negatively as the absence of crime, deceit, harassment, injury, conflict, and military aggression.
Members of society manifest virtues constitutive of the proper performance of their relational social roles as ruler or subject, father or son, and elder or younger brother. Order obtains only when the ruler is benevolent, his subjects are loyal, fathers are kind, sons are filial, and elder and younger brothers display brotherly love and respect. (Like much ancient thought, Mohism has a sexist bias, and with few exceptions the texts disregard the social roles of women.)
Community members habitually engage in reciprocal assistance and charity, sharing information, labor, education, and surplus goods and aiding the destitute and unfortunate.
In summary, “benefit to the world” is a general conception of welfare comprising social harmony and public security; economic prosperity and a thriving population and family; reciprocal cooperation among neighbors and charity for the needy; and good social relations, manifested in the exercise of virtues corresponding to the fundamental social roles.