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Social Quotes

“Three hundred men, who all know each other direct the economic destinies of the Continent and they look for successors among their friends and relations. This is not the place to examine the strange causes of this strange state of affairs which throws a ray of light on the obscurity of our social future.”

“We have evidence all around us in our daily analytic practice and in contemporary world history that this earth-shaking archetypal event is taking place here and now. It has already started. It is manifesting itself in international relations; in the breakdown of the social structures of Western civilization; in political, ethnic, and religious groupings; as well as within the psyches of individuals- the momentous event of the coming of the self into conscious realization.”

“A low-energy policy allows for a wide choice of life-styles and cultures. If, on the other hand, a society opts for high energy consumption, its social relations must be dictated by technocracy and will be equally degrading whether labeled capitalist or socialist.”

“What constitutes a good manager in this field? He must be knowledgeable in the art with which he is concerned, an impresario, labor negotiator, diplomat, educator, publicity and public relations expert, politician, skilled businessman, a social sophisticate, a servant of the community, a tireless leader - becomingly humble before authority - a teacher, a tyrant, and a continuing student of the arts.”

“Women's liberation, if not the most extreme then certainly the most influential neo-Marxist movement in America, has done to the American home what communism did to the Russian economy, and most of the ruin is irreversible. By defining relations between men and women in terms of power and competition instead of reciprocity and cooperation, the movement tore apart the most basic and fragile contract in human society, the unit from which all other social institutions draw their strength.”

“The fear of AIDS imposes on an act whose ideal is an experience of pure presentness (and a creation of the future) a relation to the past to be ignored at one's peril. Sex no longer withdraws its partners, if only for a moment, from the social. It cannot be considered just a coupling; it is a chain, a chain of transmission, from the past.”

“Does it seem to you impossible to imagine anything more inextricable than the social contract, when you think of the frightful number of relations that it must regulate -- something like squaring the circle, or finding perpetual motion? That is the reason why, wearied of the struggle, you fall back on absolutism and force.”

“It happens from time to time in every complex and active society, that certain persons feel the complexity and insistence as a tangle, and seek freedom in retirement, as Thoreau sought at Walden Pond. They do not, however, in this manner escape from the social institutions of their time, nor do they really mean to do so; what they gain, if they are successful, is a saner relation to them.”

“In the days of witchcraft it used to be believed that if one person secretly made a waxen image of another and stuck pins into the image, its counterpart would suffer tortures, and that if the image was melted the person would die. This superstition is almost realized in the relation between the private self and its social reflection. They seem to separate but are darkly united, and what is done to the one is done to the other.”

“For one to be free there must be at least two. Freedom signifies a social relation, an asymmetry of social conditions: essentially it implies social difference--it presumes and implies the presence of social division. Some can be free only in so far as there is a form of dependence they can aspire to escape.”

“Objectively, class differences in accent, dress, manners, and general style of life are very much smaller; and one cannot, strolling about the street or travelling on a train, instantly identify a person's social background as one can in England. Subjectively, social relations are more natural and egalitarian, and less marked by deference, submissiveness, or snobbery, as one quickly discovers from the cab-driver, the barman, the air-hostess and the drug-store assistant.”

“The bourgeois public sphere may be conceived above all as the sphere of private people come together as a public; they soon claimed the public sphere regulated from above against the public authorities themselves, to engage them in a debate over the general rules governing relations in the basically privatized but publicly relevant sphere of commodity exchange and social labor.”

“As medium for reaching understanding, speech acts serve: a) to establish and renew interpersonal relations, whereby the speaker takes up a relation to something in the world of legitimate social orders; b) to represent states and events, whereby the speaker takes up a relation to something in the world of existing states of affairs; c) to manifest experiences that is, to represent oneself- whereby the speaker takes up a relation to something in the subjective world to which he has privileged access.”

“These two opposed forms of social organization, the modern state and the market, have evolved together through recent centuries, and their mutual interactions have become increasingly crucial to the character and dynamics of international relations in our world.”

“Satyagraha means insistence on what one knows to be the truth. The insistence implies the exercise of free will as the need of social obligation. If one is content to know the truth himself, he does not become a votary of Satyagraha. A Satyagrahi should not only know the truth but should insist upon it in social relations. So Satyagraha is activation of truthfulness.”

“The insistence on truthfulness does not disturb the freedom of the individual. The social obligation implied in Satyagraha turns the freedom of the individual into moral freedom. An atheist is free to say or to do what he likes, provided he does what he says and says what he does. So, in the context of social relations, the freedom of the individual is moral freedom.”

“It may be too much to expect that nations should be governed in their relations towards each other by the precepts of Christian morality, but surely it is not too much to ask that they should conform to the code of courtesy and good breeding recognized among gentlemen in the intercourse of social life.”

“We should expect hope's reciprocity as a natural flowering of the life of hope. Helping others and nurturing hope is expressive of hopefulness itself. It is an extension of the hopeful self to reach out to others, promoting the connection of agency and the enrichment of horizons of meaning. Hope's reciprocity grows out of the very social nature of hope; we thus frequently see it live in family relations, in intimacy, in love. And so hope spreads. This spreading should not surprise us; like love, it is freely given, fostered, and nurtured.”

“In some central and important cases, ... the existence of specific power relations in the society will produce an appearance of a particular kind. Certain features of the society that are merely local and contingent, and maintained in existence only by the continual exercise of power, will come to seem as if they were universal, necessary, invariant, or natural features of all forms of human social life, or as if they arose spontaneously and uncoercedly by free human action.”

“When needs and means become abstract in quality, abstraction is also a character of the reciprocal relation of individuals to oneanother. This abstract character, universality, is the character of being recognized and is the moment which makes concrete, i.e. social, the isolated and abstract needs and their ways and means of satisfaction.”

“The nation relies upon public discussion as one of the indispensable means to attain correct solutions to problems of social welfare. Curtailment of free speech limits this open discussion. Our whole history teaches that adjustment of social relations through reason is possible when free speech is maintained.”

“The social dynamics of human history, even more than that of biological evolution, illustrate the fundamental principle of ecological evolution - that everything depends on everything else. The nine elements that we have described in societal evolution of the three families of phenotypes - the phyla of things, organizations and people, the genetic bases in knowledge operating through energy and materials to produce phenotypes, and the three bonding relations of threat, integration and exchange - all interact on each other.”