“Akin to the idea that time is money is the concept, less spoken but as commonly assumed, that we may be adequately represented by money. The giving of money has thus become our characteristic virtue. But to give is not to do. The money is given in lieu of action, thought, care, time.”

“What could be more superstitious than the idea that money brings forth food?”

“A corporation, essentially, is a pile of money to which a number of persons have sold their moral allegiance.”

“From the union of power and money,from the union of power and secrecy,from the union of government and science,from the union of government and art,from the union of science and money,from the union of ambition and ignorance,from the union of genius and war,from the union of outer space and inner vacuity,the Mad Farmer walks quietly away.”

“A purposeless virtue is a contradiction in terms. Virtue, like harmony, cannot exist alone; a virtue must lead to harmony between one creature and another. To be good for nothing is just that. If a virtue has been thought a virtue long enough, it must be assumed to have practical justification - though the very longevity that proves its practicality may obscure it. That seems to be what happened with the idea of fidelity...Our age could be characterized as a manifold experiment in faithlessness, and if it has as yet produced no effective understanding of the practicalities of faith, it has certainly produced massive evidence of the damage and disorder of its absence.(pg.115-116, "The Body and the Earth")”

“In a society in which nearly everybody is dominated by somebody else's mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one's own place and economy.In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers...Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else's legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make. What would be the point, for example, if a majority of our people decided to be self-employed?The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth - that is, the natural wealth of localities and the local economies of household, neighborhood, and community - and so destroys democracy, of which the commonwealth is the foundation and practical means.”

“The word agriculture, after all, does not mean "agriscience," much less "agribusiness." It means "cultivation of land." And cultivation is at the root of the sense both of culture and of cult. The ideas of tillage and worship are thus joined in culture. And these words all come from an Indo-European root meaning both "to revolve" and "to dwell." To live, to survive on the earth, to care for the soil, and to worship, all are bound at the root to the idea of a cycle. It is only by understanding the cultural complexity and largeness of the concept of agriculture that we can see the threatening diminishments implied by the term "agribusiness." (pg. 285, The Use of Energy)”