Power is not an institution, and not a structure; neither is it a certain strength we are endowed with; it is the name that one attributes to a complex strategical situation in a particular society.
Starting in the early 1800s, Southerners in the United States began to defend slavery as their ‘peculiar institution,’ and northerners didn’t mind, since the phrase suggested that chattel bondage was quarantined from the rest of the nation: that it was, or soon would be, a relic of its past and would not define its future.
Even if the Constitution of the United States had intended to recognize slavery, as a constitutional state institution, such intended recognition would have failed of effect, and been legally void, because slavery then had no constitutional existence to be recognized.
Most of the well-known American feminists of the 19th century did not come out against the institution of marriage.
A World is not an ideology nor a scientific institution, nor is it even a system of ideologies; rather, it is a structure of unconscious relations and symbiotic processes.
The authority of any governing institution must stop at its citizen’s skin.
People who study the way religions develop have shown that if you have a charismatic teacher, and you don’t have an institution develop around that teacher within about a generation to transmit succession within the group, the movement just dies.
Not all intelligence can be artificial now, so if we make a mistake, the consequences are no longer simply located within an institution or a national culture.
It is perfectly clear, in the first place, that the constitution of the United States did not, of itself, create or establish slavery as a new institution; or even give any authority to the state governments to establish it as a new institution. The greatest sticklers for slavery do not claim this.
A collection that embraces the whole world allows you to consider the whole world. That is what an institution such as the British Museum is for.