Quotes about Responsibility

We still (sometimes) remember that we cannot be free if our minds and voices are controlled by someone else. But we have neglected to understand that we cannot be free if our food and its sources are controlled by someone else. The condition of the passive consumer of food is not a democratic condition. One reason to eat responsibly is to live free. (pg. 323, The Pleasures of Eating)

Charity even for one person does not make sense except in terms of an effort to love all Creation in response to the Creator's love for it.

The rule, acknowledged or not, seems to be that if we have great power we must use it. We would use a steam shovel to pick up a dime. We have experts who can prove there is no other way to do it.

No man will ever be whole and dignified and free except in the knowledge that the men around him are whole and dignified and free, and that the world itself is free of contempt and misuse.

A farmer, as one of his farmer correspondents once wrote to Liberty Hyde Bailey, is a dispenser of the 'Mysteries of God.' The husband, unlike the manager or the would-be objective scientist, belongs inherently to the complexity and the mystery that is to be husbanded, and so the husbanding mind is both careful and humble.

A man's life is always dealing with permanence, that is the most dangerous kind of irresponsibility is to think of your doings as temporary.

We depend upon other creatures and survive by their deaths. To live, we must daily break the body and shed the blood of Creation. When we do this knowingly, lovingly, skillfully, reverently, it is a sacrament. When we do it ignorantly, greedily, clumsily, destructively, it is a desecration. In such desecration we condemn ourselves to spiritual and moral loneliness, and others to want.

And I told him that a man's life is always dealing with permanence - that the most dangerous kind of irresponsibility is to think of your doings as temporary. That, anyhow, is what I've tried to keep before myself. What you do on the earth, the earth makes permanent.

In a time of disorder [Laertes] has returned to the care of the earth, the foundation of life and hope. And Odysseus finds him in an act emblematic of the best and most responsible kind of agriculture: an old man caring for a young tree.

We are working well when we use ourselves as the fellow creatures of the plants, animals, materials, and other people we are working with. Such work is unifying, healing. It brings us home from pride and from despair, and places us responsible within the human estate. It defines us as we are: not too good to work with our bodies, but too good to work poorly or joylessly or selfishly or alone. (pg. 134, The Body and the Earth)

For agrarians, the correct response is to stand confidently on our fundamental premise, which is both democratic and ecological: the land is a gift of immeasurable value. If it is a gift, then it is a gift to all the living in all time. To withhold it from some is finally to destroy it for all. For a few powerful people to own or control it all, or decide its fate, is wrong.

I am only one, but still I am one. I cannot do everything, but still I can do something. I will not refuse to do the something I can do.