Quotes About Social

Government! Three-fourths parasitic and the rest stupid fumbling - oh, Harshaw concluded that man, a social animal, could not avoid government, any more than an individual could escape bondage to his bowels. But simply because an evil was inescapable was no reason to term it good. He wished that government would wander off and get lost! (96)

I am not a pacifist. Pacifism is a shifty doctrine under which a man accepts the benefits of the social group without being willing to pay—and claims a halo for his dishonesty.

Government! Three fourths parasitic and the other fourth stupid fumbling—oh, he conceded that man, a social animal, could not avoid having government, any more than an individual man could escape his lifelong bondage to his bowels. But Harshaw did not have to like it. Simply because an evil was inescapable was no reason to term it a "good." He wished that government would wander off and get lost!

Because the pursuit of science, despite its social benefits, is itself not a social virtue; its practitioners can be men so self-centered as to be lacking in social responsibility.

Mother had the social restraint of an ambassador.

I would say that you have fallen into the commonest fallacy of all in dealing with social and economic subjects—the 'devil theory.' [...] You have attributed conditions to villainy that simply result from stupidity. [...] You think banders are scoundrels. They are not. Nor are company officials, nor patrons, nor the governing classes back on earth. Men are constrained by necessity and build up rationalizations to account for their acts.

Most psychotherapies are designed to patch up wounded people and then throw them back into the battle of oppositions. They guide people in how to become better adapted socially: more adept at making money, more highly disciplined, more dutiful, more economically productive. Even when such therapy is successful and gets an individual back out into the rat race again, you can watch them wither over time under the weight of it all. In

Among domesticated primates, emotions also confer status and power. That is, the most emotional person in the room "dominates" everyone else in the room: they must all react to his or her emotions, one way or another, or surrender the turf by retreating from the room entirely.

A social field might be considered a type of energy-field that is highly variable.

Social fields are real enough that, as psychologists have demonstrated, people react visibly when you come within their personal space: they become defensive or nervous. Social fields are not real enough to remain constant, as physical fields do, or usually do. They vary from culture to culture. An American reacts nervously when you get within one foot of him, but a Mexican wants you that close and becomes nervous if you stay further away.

In Buddhist Logic, then: Social fields are real. Social fields are not real. Social fields are both real and not-real. Social fields are neither real nor not-real.

A field that depends on what people believe is unthinkable to a Fundamentalist Materialist, but social studies seems to need such fields.

Phenomenological sociology owes a great deal to Husserl and Huizinga, and to Existentialism. Denying abstract or Platonic reality (singular) the social scientists of this school recognize only social realities (plural) defined by human interactions and game-rules, and limited by the computational abilities of the human nervous system.

The second, emotional-territorial circuit, creates a two-dimensional social space in conjunction with first-circuit advance-retreat.

There were circles where people knew me better. Of course, they weren't circles anyone wanted to move in.

Guilt?" he remarked in prison. "It's this mechanism we use to control people. It's an illusion. It's a kind of social control mechanism—and it's very unhealthy. It does terrible things to our bodies. And there are much better ways to control our behavior than that rather extraordinary use of guilt.

These two types of equality are obviously related, because the distribution of income in one generation may affect the distribution of opportunity in the next generation—but they are not the same thing.

The decline in religious participation, like many of the changes in political and community involvement, is attributable largely to generational differences.

today is a place of stark class divisions, where (according to school officials) wealthy kids park BMW convertibles in the high school lot next to decrepit junkers that homeless classmates drive away each night to live in.

If one by one we counted people out For the least sin, it wouldn't take us long To get so we had no one left to live with. For to be social is to be forgiving.

I am for the artist, who is more alone than he looks. I am not for the reformer, who is always active but usually has nothing to give. The real thing that you do is a lonely thing. And remember the paradox that you become more social in order that you may become more of an individual.

The key to such power is ambiguity. In a society where the roles everyone plays are obvious, the refusal to conform to any standard will excite interest. Be both masculine and feminine, impudent and charming, subtle and outrageous. Let other people worry about being socially acceptable; those types are a dime a dozen, and you are after a power greater than they can imagine.

To this day, we humans remain highly susceptible to the moods and emotions of those around us, compelling all kinds of behavior on our part—unconsciously imitating others, wanting what they have, getting swept up in viral feelings of anger or outrage. We

We have a continual desire to communicate our feelings and yet at the same time the need to conceal them for proper social functioning.