The ecological crisis we find ourselves in is in fact a crisis of human relations, with each other and with the entire planet. It is a crisis created by a set of false assumptions about reality, the same assumptions that drive all systems of oppression. That greed and domination are the inherent driving forces of human existence and, therefore, that warfare, conquest, enslavement, exploitation, the looting of other people and of the entire ecosystem are natural and inevitable, and therefore must be okay.

The crisis of community has its source in the corruption of character.

I have been saying for a long time that the crisis in the world is not economic or political or military. Essentially, the crisis in the world is a moral crisis. It's a reflection of man's growing immorality to himself, of man's growing inhumanity to man. The H-bomb is the highest and most terrible destructive expression of that growing inhumanity. And in a sense our crisis in America—the crisis in education, the crisis in civil rights—is not political, it is moral. But we haven't demonstrated the moral courage to step up to solving these problems, and this is our basic problem. America is in crisis, not because it lacks the economic resources, not because it lacks the political know-how, not because we don't know how to do the job of squaring democracy's practices with its noble promises. We just haven't demonstrated the moral courage. And until we do, we will not meet this basic crisis in civil rights and in education.

The crisis in the world is not economic, military, or political; essentially, it is a moral crisis. It is a reflection of man's growing inhumanity to man, which finds its most horrible expression in the total destruction now made possible by the H-bomb. I believe our problem is a reflection of the fact that there is a growing and most serious moral and cultural gap between the progress we have made as a people in the physical sciences, and our lack of progress in the human and social sciences. We know much better how to work with the machines than we know how to live with people.

A crisis is taking place in the contemporary world in a variety of forms, cutting across the realms of culture, ethics, politics, and so forth. At the ground of these problems is the fact that the essence of being human has turned into a question mark for humanity itself.

The competition between chunks of capital is getting fiercer, there is the same old same old desperate need to keep wages down, desperate need to substitute machines for labour (but that costs trillions of investment) and no matter how hard you exploit workers, you still need to sell stuff to them, and if their wages are low, they can't buy the stuff. You can force the poorly paid into borrowing money (credit cards, wonga etc) but there comes a point when that causes a credit crisis: someone somewhere says they want some dosh and a bank somewhere says they haven't got the dosh (Northern Rock, last time). Let's remember, none of this is caused by migrants or left social democrats. This is a crisis entirely born from a system that is locked into competition for markets. So, these fervid rows between squadrons of extremely unpleasant individuals are rows between people who deep down know that they can't control this system of running the making and distribution of the things we need. They are just coming up with fantasies on how to stay in power while the next phase veers from crisis to crisis. It is terrible for millions of people in awful insecure, low paid jobs and/or in insecure, lousy housing, or if they are disabled, or for millions trying to migrate their way out of poverty and despair. We should be alarmed when members of the ruling class start pleading with us to take sides with them against the 'elite': one section of the elite calling for us to oppose the elite.

I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naïve, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.

In the last few decades, it has become increasingly clear that humanity is facing a crisis of unprecedented proportions. Modern science has developed effective measures that could solve most of the urgent problems in today's world--combat the majority of diseases, eliminate hunger and poverty, reduce the amount of industrial waste, and replace destructive fossil fuels by renewable sources of clean energy. The problems that stand in the way are not of economical or technological nature. The deepest sources of the global crisis lie inside the human personality and reflect the level of consciousness evolution of our species.

The global crisis we are experiencing is not a consequence of factors external to economic dynamics; On the contrary, since the 19th century, the cyclical crises that the world has experienced are inherent to the capitalist system, as a product of the construction of a speculative economy, of the divorce between value and price; and overproduction processes due to poor allocation of resources.

The concept of internalized oppression, that collective historical trauma has powerful and lasting effects on individuals and communities, provides the most important insights into the behavior of oppressed people. Seeing how internalized institutional abuse affects people's choices allows me to explain their actions as separate from their potential-to say that people make the best choices of which they are capable at any particular moment.

As with previous “drug crises,” the opioid problem is not really about opioids. It’s mainly about cultural, social, and environmental factors such as racism, draconian drug laws, and diverting attention away from the real causes of crime and suffering.

But are we seeing indications these years that we have become more selfish, that we have become inclined to first and foremost make demands, and make sure that we all get what we ourselves think we are entitled to? Are we becoming distrustful of each other, and beginning to ascribe less than pure motives to each other? If that is the case, we are not only in an economic crisis. Then it is our attitudes that are slipping. It is a crisis that is insidious because it creeps upon us and poisons our relationships with each other. It means that we are jeopardising something that may be irretrievable.

Internally, the State is menaced not only by a powerful Fifth Column, strongly represented in the trade unions and in politics, but also by new social divisions more potentially destructive than any it has known before. Massed immigration has saddled it with a "racial problem", to which it has still given no systematic thought and which is being sedulously exploited by people on both left and right who are openly committed to overturning our political and social arrangements. The rule of law is threatened from above and below, by arbitrary bureaucracy and by a steady increase in crime... In these gloomy circumstances, it is mysterious and a scandal that the energies of the Tory party should still be so largely employed in debating the merits of an incomes policy which, at any rate for the moment, has become obligatory. It is certainly not that the electorate has been unwilling to hear about such matters as immigration, terrorism, and violent crime generally; on the contrary, the political establishment has used all its influence to divert attention from these issues, incurring a good deal of unpopularity in the process.

The fires of frustration and discord are burning in every city, North and South, where legal remedies are not at hand. Redress is sought in the streets, in demonstrations, parades, and protests which create tensions and threaten violence and threaten lives. We face, therefore, a moral crisis as a country and as a people. It cannot be met by repressive police action. It cannot be left to increased demonstrations in the streets. It cannot be quieted by token moves or talk. It is a time to act in the Congress, in your State and local legislative body and, above all, in all of our daily lives. It is not enough to pin the blame on others, to say this is a problem of one section of the country or another, or deplore the fact that we face. A great change is at hand, and our task, our obligation, is to make that revolution, that change, peaceful and constructive for all. Those who do nothing are inviting shame as well as violence. Those who act boldly are recognizing right as well as reality.