$$When we first cast the $$Model$-$T$$ cylinders in $1910,$ everything in the place was done by hand; shovels and wheelbarrows abounded. The work was then either skilled or unskilled; we had moulders and we had labourers. Now we have about five percent of thoroughly skilled moulders and core setters, but the remaining $95$ percent are unskilled, or to put it more accurately, must be skilled in exactly one operation which the most stupid man can learn within two days.$$

Henry Ford

$$And the heaviest penalty for declining to rule is to be ruled by someone inferior to yourself. That is the fear, I believe, that makes decent people accept power; and when they do so$,$ they face the prospect of authority with no idea that they are coming into the enjoyment of a comfortable berth; it is forced upon them, because they can find no one better than themselves, or even as good, to be entrusted with power. $"$

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$$The private code of morals, which derives from a definite formal organization, is one aspect of what we have previously referred to as the "organization personality.$[...]$ Those who have a strong attachment to an organization, however, it comes about, are likely to have a code or codes, derived from it$,$ if their connection has existed long; but whether they appear responsible with respect to such codes, depends, upon the general capacity for responsibility, and upon their place in the spectrum of personal codes. $"$

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$$It may metaphorically be said that natural selection is daily and hourly scrutinizing, throughout the world, the slightest variations; rejecting those that are bad, preserving and adding up all that are good; silently and insensibly working, whenever and wherever opportunity offers, at the improvement of each organic being in relation to its organic and inorganic conditions of life. We see nothing of these slow changes in progress, until the hand of the time has marked the lapse of ages, and then so imperfect is our view into long$-$paste geological ages, that we see only that the forms of life are now different from what they formerly were.$$

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$$The emphasis on the ascetic importance of a fixed calling provided an ethical justification of the modern specialized division of labor. In a similar way the providential interpretation of profit$-$making justified the activities of the business man.$$

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$$Sadly did the Old South err in human education, despising the education of the masses $[...]$ Her ancient university foundations dwindled and withered under the foul breath of slavery; and even since the war they have fought a failing fight for life in the tainted air of social unrest and commercial selfishness, stunted by the death of criticism, and starving for lack of broadly cultured men. And if this is the white South$$s need and danger, how much heavier the danger and need of the freed men$$s sons!$$

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"Theory X offers management an easy rationalization for ineffective, organizational performance: it is due to the nature of the human resources with which we must work. Theory Y$,$ on the other hand, places the problems squarely in the lap of management. If employees are lazy, indifferent, unwilling to take responsibility, intransigent, uncreative, uncooperative, Theory Y implies that the causes lie in management$$s methods of organization and control.$$

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$$No man can ask more than he gives. A fellow who can$$t take orders can$$t give them. If his rules are too hard for him to mind, you can bet they$$re too hard for the clerks who don$$t get half so much for minding them as he does. There$$s no alarm clock for the sleepy man like an early rising manager; and there$$s nothing breeds work in an office like a busy boss.$$

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$$This then is held to be the duty of the man of wealth: To set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent upon him; and after doing so$,$ to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgment, is best calculated to produce the most beneficial results for the community$$the man of wealth thus becoming the trustee and agent for his poorer brethren, bringing to their service his superior wisdom, experience, and ability to administer, doing for them better than they would or could do for themselves.$$

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$"$If I asked the end or criterion of social organization, they would give an answer reminiscent of the formula, the greatest happiness of the greatest number. But to say that the end of social institutions is happiness is to say that they have no common end at all for happiness is individual, and to make happiness the object of society is to resolve society itself into the ambitions of numberless individuals, each directed towards the attainment of some personal purpose. Such societies may be called