Listening to, analyzing, creating, and disseminating stories, and doing so with courage, keenness, skill, and cunning, with the clear purpose of changing human consciousness in the direction of choosing justice-this is what organizing is all about. ("The Power of Story")

All of us in modern society are hemmed in by a dense network of rules and regulations. We are at the mercy of large organizations such as corporations, governments, labor unions, universities, churches, and political parties, and consequently we are powerless. As a result of the servitude, the powerlessness, and the other indignities that the System inflicts on us, there is widespread frustration, which leads to an impulse to rebel. And this is where the System plays its neatest trick: Through a brilliant sleight of hand, it turns rebellion to its own advantage.

Many people do not understand the roots of their own frustration, hence their rebellion is directionless. They know that they want to rebel, but they don’t know what they want to rebel against. Luckily, the System is able to fill their need by providing them with a list of standard and stereotyped grievances in the name of which to rebel: racism, homophobia, women’s issues, poverty, sweatshops… the whole laundry-bag of “activist” issues.

These days, words seem to be thrown around like so much loose change. "Democracy" is no exception. We hear demands to democraticize everything from international or supranational organizations to certain countries to technology. Many contend that democracy is the standard for good government. Still others allege that "more," "better," or even "participatory" democracy is the needed antidote to our woes. At the heart of these well-intentioned but misguided sentiments beats a genuine desire: to gain control over our lives. This is certainly understandable given the world in which we live. Anonymous, often-distant events and institutions—nearly impossible to describe, much less confront—determine whether we work, drink clean water, or have a roof over our heads. Most people feel that life isn't what it should be; many go so far as to complain about "the government" or "corporations." But beyond that, the sources of social misery are so masked they may even look friendly: starting with the Ben & Jerry's ice cream cone of "caring" capitalism to today's "green" version, from the "humanitarian" interventions of Western superpowers to a "change we can believe in" presidency. Since the real causes appear untouchable and incomprehensible, people tend to displace blame onto imaginary targets with a face: individuals rather than institutions, people rather than power. The list of scapegoats is long: from Muslims and blacks and Jews, to immigrants and queers, and so on. It's much easier to lash out at those who, like us, have little or no power. Hatred of the visible "other" replaces social struggle against seemingly invisible systems of oppression. A longing for community—a place where we can take hold of our own life, share it with others, and build something together of our own choosing—is being distorted around the globe into nationalisms, fundamentalisms, separatisms, and the resultant hate crimes, suicide bombings, and genocides. Community no longer implies a rich recognition of the self and society; it translates into a battle unto death between one tiny "us" against another small "them," as the wheels of domination roll over us all. The powerless trample the powerless, while the powerful go largely unscathed.

The Society has no aim other than the complete liberation and happiness of the masses – i.e., of the people who live by manual labor. Convinced that their emancipation and the achievement of this happiness can only come about as a result of an all-destroying popular revolt, the Society will use all its resources and energy toward increasing and intensifying the evils and miseries of the people until at last their patience is exhausted and they are driven to a general uprising.

beget injustice and oppression of a part of the community, and engender schemes which, though they gratify a momentary inclination or desire, terminate in general distress, dissatisfaction, and disgust.

So many able writers have shown that the unjust institutions which work so much misery and suffering to the masses have their root in governments, and owe their whole existence to the power derived from government. We cannot help but believe that were every law, every title deed, every court, and every police officer or soldier abolished tomorrow with one sweep, we would be better off than now.

If I chose to speak, it is not to defend myself of the acts of which I'm accused, as only society, which by its organisation puts men into continual struggle each against the other, is responsible. Indeed, today do we not see in all classes and walks of life, people who desire, I will not say death as this sounds bad to the ear, but misfortune for their fellows if that can bring them advantages.

There will always exist inequalities which will appear unjust to those who suffer from them, disappointments which will appear unmerited, and strokes of misfortune which those hit have not deserved. But when these things occur in a society which is consciously directed, the way in which people will react will be very different from what it is when they are nobody's conscious choice.

I revisit the past to arrive at the present. We are again in an important historical moment, a time to mobilize masses of people in order to transform society for the benefit of poor and working people, for the advancement of all humanity.

I’m a storyteller and I am moved by injustice. I want to see economic justice, economic equality, and social justice.

The systems we live under are focused on keeping us in our places and keeping the status quo going strong. That means that our resistance, frustration or sense of injustice needs to be channeled in ways that will make it minimally disruptive. Our sense that things are not right, that it is unjust for some people to have so much more than they need while others die of malnutrition and exposure, could be threatening if we got together to overturn a system that keeps concentrating wealth. That system would prefer that we go back to jobs that keep churning out that wealth for the top 1%, and volunteer at a soup kitchen on Thanksgiving, and feel like we have satisfied our concerns about poverty.

Ihave come to believe that people must not stand by in the face of human distress and broken systems. And if these two predicaments are intertwined — if human suffering is the result of others abdicating their responsibilities, or showing a lack of respect for another person — it becomes what can only be described as an injustice.

It is for the reader to see in the book the nature of the motives of human actions and perhaps learn something too of the motives behind the social forces which judge those actions and which, I take it, we call a system of morality.

it was a moment for me that I understood, well, I have a purpose here. We’ve got to change these laws. We’ve got to change the society. It is the structures that we are living in that is the problem. I am not talking about you liking me, or me liking you, anymore. We’re now going to talk about, does this work for the least of us, which goes back to that very Catholic upbringing...That’s what I learned. That’s who we’re supposed to care about. That’s who we’re supposed to take the time to make things work for.