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During the three decades of its existence, the effectiveness of the United Nations has, on the whole, tended to decrease, particularly in the field of peace and security and, more generally, all issues in which the developed countries feel they have important stakes.

Toward the middle and end of the Fifties, West European countries became somewhat more important as providers of aid to underdeveloped countries. It was partly due to the prodding of the United States that these countries, as they regained economic viability, should shoulder their share of the aid burden.

I am often considered almost not a part of the profession of Establishment economists. I am even referred to as a sociologist. And by that, economists usually do not mean anything flattering.

The Negro problem, like all other political problems, is fundamentally a moral issue. This is realism, not idealism. Those of my colleagues who believe that they are particularly 'hard boiled' because they overlook the fact that human beings are struggling for their consciences are simply unrealistic.

America is the one rich country with the biggest slums, the least democratic and least developed health system, and the most niggardly attitude against its old people.

To the great majority of white Americans, the Negro problem has distinctly negative connotations. It suggests something difficult to settle and equally difficult to leave alone. It is embarrassing. It makes for moral uneasiness.

The ordinary American is the opposite of a cynic. He is on the average more of a believer and a defender of the faith in humanity than the rest of the Occidentals. It is a relatively important matter to him to be true to his own ideals and to carry them out in actual life.

Compared with members of other nations of Western civilization, the ordinary American is a rationalistic being, and there are close relations between his moralism and his rationalism. Even romanticism, transcendentalism, and mysticism tend to be, in the American culture, rational, pragmatic and optimistic.

In society, liberty for one may mean the suppression of liberty for others.

In my family, we don't die till we're 100 years old.

People don't realize the great happiness there is in living to be very old and together all the time.

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