Quotes About Social

Así pues el señor G., al haberse impuesto la tarea de buscar y explicar la belleza de la modernidad, representa mujeres muy arregladas y embellecidas por todas las pompas artificiales, cualquiera que sea el estrato social al que pertenecen.

get me in a room with more than 3 people I tend to act ill odd.

They experimented on the poor and if that worked they used the treatment on the rich. And if it didn't work, there would still be more poor people left over to experiment upon.

You can't blame them for being rich," Jimmy said. "No, I blame their fucking parents." "And their grandparents," said Jimmy. "Yes, I'd be happy to take their new cars and their pretty girlfriends and I wouldn't give a fuck about anything like social justice." "Yeah," said Jimmy. "I guess the only time most people think about injustice is when it happens to them.

Both choices led to social unrest: the Jacquerie (France, 1358), the Revolt of Ciompi (Florence, 1378), the Peasants' Revolt (England, 1381), the Catalonian Rebellion (Spain, 1395), and dozens of flare-ups in the German states.

Amazonia was not a dead end where the environment ineluctably strangled cultures in their cradles. It was a source of social and technological innovation of continental importance. By about four thousand years ago the Indians of the lower Amazon were growing crops—at least 138 of them, according to a recent tally. The staple then as now was manioc (or cassava, as it is sometimes called), a hefty root that Brazilians roast, chop, fry, ferment, and grind into an amazing variety of foods.

In what may have been the first large-scale compulsory education program in history, every male citizen of the Triple Alliance, no matter what his social class, had to attend one sort of school or another until the age of sixteen.

the essayist Montaigne had noted... [Indigenous North Americans] (clarification by me) who visited France... noticed among us some men gorged to the full with things of every sort while their other halves were beggars at their doors, emaciated with hunger and poverty. They found it strange that these poverty-stricken halves should suffer [that is, tolerate] such injustice, and that they did not take the others by the throat or set fire to their houses.

The human and social costs are beyond measure. Such overwhelming traumas tear at the bonds that hold cultures together. The epidemic that struck Athens in 430 B.C., Thucydides reported, enveloped the city in "a great degree of lawlessness." The people "became contemptuous of everything, both sacred and profane." They joined ecstatic cults and allowed sick refugees to desecrate the great temples, where they died untended.

Understanding that nature is not normative does not mean that anything goes. The fears come from the mistaken identification of wildness with the forest itself. Instead the landscape is an arena for the interaction of natural and social forces, a kind of display, and one that like all displays is not fully under the control of its authors.

Indian insistence on personal liberty was accompanied by an equal insistence on social equality. Northeastern Indians were appalled by the European propensity to divide themselves into social classes, with those on the lower rungs of the hierarchy compelled to defer to those on the upper.

Discontent, then, arises from absurd notions of equality, from natural conditions of inequality, from false notions of education, and from the very patent fact, in this age, that men have been educated into wants much more rapidly than social conditions have been adjusted, or perhaps ever can be adjusted, to satisfy those wants. Beyond all the actual hardship and suffering, there is an immense mental discontent which has to be reckoned with.

I abhor the man whose first remark after being introduced is "How warm, or how cold, it is." It proves either that he is a fool, or that he thinks I am one. This one expatiated on the weather. "Insufferable" I said, which might be applied to both himself and the heat.

They need a social mechanism to make us require conformity of one other, and the best way to do that is to provide a mechanism to make us punish our own deviants.

Rich, powerful, white alpha males who dress up in gimp suits and beat up ethnically diverse lower-class criminals.

Compliance with the mile-high stack of social expectations you grow up with as a girl turns out to be mandatory if you want to get ahead in business. Be blonde, be skinny, and don't forget to smile, bitch.

They contained enchanted sigils, providing limited protection against extradimensional brain eaters, zombies, and targeted social media ads.

The Internet is for lonely people. People should live.

I could tell the raciest things these women had ever been involved in was a co-ed game of Connect Four.

There's nothing more annoying than a man ordering wine at a bar when you're not eating.

Even after most cultures established monetary economies, day-to-day transactions within close-knit social groups, from families to tribes, was still mostly without price. The currencies of generosity, trust, goodwill, reputation, and equitable exchange still dominate the goods and services of the family, the neighborhood, and even within the workplace. In general, no cash is required among friends.

But every effort to make this work in practice at any scale failed, largely because the social bonds that police such mutual aid tend to fray when the size of the group exceeds 150 (termed the "Dunbar number"—the empirically observed limit at which the members of a human community can maintain strong links with one another).

U.S. military spending, which consumes half of all discretionary spending, has had a profound social and political cost. Bridges and levees collapse. Schools decay. Domestic manufacturing declines. Trillions in debt threaten the viability of the currency and the economy. The poor, the mentally ill, the sick, and the unemployed are abandoned. Human suffering is the price for victory, which is never finally defined or attainable.

All cults are personality cults. All cults are really extensions of whoever the cult leader is. So, whatever the prejudices, the worldview and the ideas of the cult leader are they will be chanted back at him by the crowd. Until massive social and economic inequality as well as the betrayal of the country by the elite are confronted and remedied, this yearning for a cult leader will not go away. Desperate people are looking for somebody to save them.