Quotes About Society

In truth, Jules, I learned long ago that in this world a woman, as opposed to a man, is judged far more on her appearance than her intelligence, and men quite prefer a frivolous nature to a serious one. Someday, when I am old and long married, I fully intend to allow my mind free rein and explore all sorts of fascinating interests.

As a society, we need to get lots more flexible about what constitutes beauty. It isn't a particular hair color or a particular body type; it's the woman who grew the hair and lives in the body. Keeping this in mind can only make things better. (341)

Why did people think having a job was such a great thing? No matter how much fun you had the night before, you still had to get up early, get shaved and dressed, and go to some business where people expected you to be pleasant and do some work.

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it.

More specifically, this usefulness is usually defined in terms of functioning for the benefit of society. But today's society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of all those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness.

he either wishes to do what other people do (conformism) or he does what other people wish him to do (totalitarianism).

But today's society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of all those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness.

being jobless was equated with being useless, and being useless was equated with having a meaningless life.

To escape into the mass is to disburden oneself of individual responsibility. As soon as someone acts as if her were a mere part of the whole, and as if only this whole counts, he can enjoy the sensation of throwing off some of the burden of his responsibility. This tendency to flee from responsibility is the motif of all collectivism. True community is in essence the community of of responsible persons; mere mass is the sum of depersonalized entities.

Yap?lan her ÅŸeye her an dikkat edilen zoraki bir topluluk yaÅŸam?n?n, en az?ndan geçici bir süre için de olsa, toplumdan kaçmaya yönelik dayan?lmaz bir güdü yaratt??? çok iyi bilinmektedir.

But today's society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of all those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness.

Instead, he either wishes to do what other people do (conformism) or he does what other people wish him to do (totalitarianism).

man is no more than a product of many conditional and environmental factors—be they of a biological, psychological or sociological nature?

Instead, either he wishes to do what other people do (conformism), or he does what other people wish him to do (totalitarianism).

From all this we may learn that there are two races of men in this world, but only these two - the race of the decent man and the race of the indecent man. Both are found everywhere; they penetrate into all groups of society. No group consists entirely of decent or indecent people.

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it. The existential vacuum which is the mass neurosis of the present time can be described as a private and personal form of nihilism; for nihilism can be defined as the contention that being has no meaning.

It was, therefore, in an attempt to save one's own skin that one literally tried to submerge into the crowd.

It is, therefore, up to the patient to decide whether he should interpret his life task as being responsible to society or to his own conscience. There are people, however, who do not interpret their own lives merely in terms of a task assigned to them but also in terms of the taskmaster who has assigned it to them.

A state that is already economically so badly off that it relies on eliminating the relatively insignificant percentage of its incurable citizens in order to save on [resources] -such a state has already reached the end economically.

O]ne may define values as those meaning-universals which crystallize in the typical situations a society—humanity—has to face.

Our industrialized society is out to satisfy all needs, and our consumer society is even out to create needs in order to satisfy them; but the most human of all human needs—the need to see a meaning in one's life—remains unsatisfied. People may have enough to live by; but more often than not they do not have anything to live for.

Cuando la fe se atrofia, parece como que se deforma o desfigura. ¿Acaso no hemos visto también en el terreno cultural, es decir, no sólo a escala individual sino social, cómo la fe reprimida degenera en superstición?

Our thoughts, feelings, desires and actions are being robotized; 'life' is coming to mean feeding apparatuses and being fed by them. In short: Everything is becoming absurd. So where is there room for human freedom?

The world is chaos, punctuated by brief outbreaks of civilization. Mitch