Quotessence
Home / Topics / Participation Quotes

Participation Quotes

Browse 577 quotes about Participation.

Related topics

Participation Quotes

“Discourse and critical thinking are essential tools when it comes to securing progress in a democratic society. But in the end, unity and engaged participation are what make it happen.”

“We see it on blogs and in emails, on television talk shows, in public meetings and community forums; we are a culture that seems unable to concentrate, to pursue a line of thought or tolerate a conflicting point of view. … It’s different with a book, or any long-form piece of writing; these are slower, deeper, quieter. As readers, we are asked to slip inside the text, and if we can’t help but bring our personalities and perceptions to the process, the participation required leads to an inevitable empathy.”

“freedom isn't free. It shouldn't be a bragging point that "Oh, I don't get involved in politics," as if that makes you somehow cleaner. No, that makes you derelict of duty in a republic. Liars and panderers in government would have a much harder time of it if so many people didn't insist on their right to remain ignorant and blindly agreeable.”

“Today's world is flooded with participation trophies. In an attempt to promote equality we have robbed our youth of the most growth-inducing aspect of competition, failing. If you want to be resurrected, you have to first be crucified. Everybody wants to be reborn, but no one is willing to die. Losing, in the context of whatever arena it may be, is a microcosmic death. When we learn from our failures and grow because of them, we are reborn.”

“Nature and her animals bear witness to us, and we bear witness to each other, and this is how we transmit the trauma out of us… stitch by stitch to show God we’re still here, we’re paying attention, we can’t do it without their higher power, and without each other. A plea and a push, our participation. It’s all necessary.”

“Self-knowledge is not clarity or transparency or knowing how everything works, self-knowledge is a fiercely attentive form of humility and thankfulness, a sense of the privilege of a particular form of participation, coming to know the way we hold the conversation of life and perhaps, above all, the miracle that there is a particular something rather than an abstracted nothing and we are a very particular part of that particular something.”

“Our superintendence in instruction and discipline is the office of the Word, from whom we learn frugality and humility, and all that pertains to love of truth, love of humanity, and love of excellence. And so, in a word, being assimilated to God by participation in moral excellence, we must not retrograde into carelessness and sloth. But labor, and faint not.”

“Most of you,' he went on, 'already know how I have been able to limit the area of investigation in a first approximation. But one or two of you are not yet in formed. For you, and to refresh everyone's memory, I'll go over my calculations again.' At that point he gave me a roguish and forceful look demanding my complicity in this adroit falsehood. For naturally everyone was still in the dark. But by this simple ruse, each person had the impression of belonging to a minority, of being among 'one or two not yet in formed', felt himself surrounded by a convinced majority, and was eager to be quickly convinced himself.”

“Since participation is a way of experiencing the world in immediacy, and not a system of ideas about experience, or about the world, we obviously shall not find any contemporary description of it. When we come to contemporary philosophy and theories of knowledge, we shall indeed find explicit reference to participation, but for the moment we are concerned with the ordinary man's experience and not with what philosophers thought about that experience. Contemporary books were written, and contemporary science was expounded, for people assumed to share the collective representations of the writer, and accordingly our evidence must be sought more often in what is implied or assumed than in what is actually affirmed. We can only reconstruct the collective representations of another age obliquely.”

“Our knowing - even of the most unexceptional kind - is always too big, too rich, too an cient, and too connected for us to be the source of it individually. At the same time, our knowing - even of the most elevated kind - is too en gaged, too precise, too tailored, too active, and too experiential for it to be just of a generic size. The experience of knowing is no less unique, no less creative, and no less extraordinary for being one of participa tion. As a matter of fact, on the face of it, it would probably not amount to much otherwise.”

“Art's relation to form, to the image, to the monistic fantasy that provoked its defense of its own dividedness is today, as Klein predicted, intermittent and embarrassed. There are modes of art now that resemble activism or protest, pure and simple; modes of art characterized by a refusal to structure themselves around subject-object relations. The visual itself, the image, is questioned as the normative framework of art. Art is often not a product, not a precious trace, not a singularity, but rahter a dynamic, multipular interaction that creates temporary publics who are public to one another. Art does not have to add anything to the world. for technology and entrepreneurship already do that. Art is an irreality opened up inside the world. Art is the refusal of complicity in any form of domination. You are not trapped by the collectivity, but you are not entirely free either, for freedom, even the anarchic mode of the artwork, is suspected to be a mode of evasion of responsibility. Art is a quasi-event: it is not there all the time (like a book), but it is also not there only at an assigned time (like a theatrical play). This has become a comparative advantage of art over the other arts, which have more trouble intervening in reality. Much art today is coordinated with long-term eschatological or emancipatory projects, with projects as such. Art aims at such positive goals as synchrony, participation, inclusion, and sympathy, concepts hard to reconcile with the once-prized, exclusive qualities of art.”

“People often tell me, "your not a manager, its not your job, don't do it." Or "Stay within your pay grade". There are leaders who don't create impact however there are individuals that do. Your role does not add value to your team if you dont create impact, use your influence or shape culture. Titles create weight on paper, but your influence creates weight over people. People first, position second.”

“The stifling of opportunities for mass participation in America has inevitably meant the throttling of interest in America as such. Social interests have been displaced by selfish interests. The people no longer think as Americans for America. They no longer speak as Americans for America. They speak for their interest cliques. The welfare of their narrow groups completely overshadows any thoughts of national welfare.”

“Domination is a relationship, not a condition; it depends on the participation of both parties. Hierarchical power is not just the gun in the policeman's hand; it is just as much the obedience of the ones who act as if it is always pointed at them. It is not just the government and the executives and the armed forces; it extends through society from top to bottom, an interlocking web of control and compliance. Sometimes all it takes to be complicit in the oppression of millions is to die of natural causes.”

“That’s when I realized that I really loved you.” She sat down on the floor with me. She spoke quiet. “Charlie, don’t you get it? I can’t feel that. It’s sweet and everything, but it’s like you’re not even there sometimes. It’s great that you can listen and be a shoulder to someone, but what about when someone doesn’t need a shoulder. What if they need the arms or something like that? You can’t just sit there and put everybody’s lives ahead of yours and think that counts as love. You just can’t. You have to do things.”

“A government is challenged when its citizens refuse to pay taxes, serve in the armed forces, participate in elections, and so on, and it may meet the challenge either by strengthening its contingencies or by bringing deferred gains to bear on the behaviour at issue. But how can it answer the question: ‘Why should I care whether my government, or my form of government, survives long after my death?’ Similarly, a religious organization is challenged when its communicants do not go to church, contribute to its support, take political action in its interests, and so on, and it may meet the challenge by strengthening its contingencies or pointing to deferred gains. But what is its answer to the question: ‘Why should I work for the long-term survival of my religion?’ An economic system is challenged when people. do not work productively, and it may respond by sharpening its contingencies or pointing to deferred advantages. But what is its answer to the question: ‘Why should I be concerned about the survival of a particular kind of economic system?’ The only honest answer to that kind of question seems to be this: ‘There is no good reason why you should be concerned, but if your culture has not convinced you that there is, so much the worse for your culture.”

“I am willing for the participant to commit or not commit himself to the group. If a person wishes to remain psychologically on the sidelines, he has my implicit permission to do so. The group itself may or may not be willing for him to remain in this stance but personally I am willing. One skeptical college administrator said that the main things he had learned was that he could withdraw from personal participation, be comfortable about it, and realize that he would not be coerced. To me, this seemed a valuable learning and one that would make it much more possible for him actually to participate at the next opportunity. Recent reports on his behavior, a full year later, suggest that he gained and changed from his seeming nonparticipation.”