Quotes About Society

A person should have as our goal complete agape (self-sacrificial love). The most we can expect from a society is to institute simple justice.

The measure of a society is found in how they treat their weakest and most helpless citizens. As Americans, we are blessed with circumstances that protect our human rights and our religious freedom, but for many people around the world, deprivation and persecution have become a way of life.

Philippe Ariès, in a series of lectures he delivered at Johns Hopkins in 1973 and later published as Western Attitudes toward Death: From the Middle Ages to the Present, noted that beginning about 1930 there had been in most Western countries and particularly in the United States a revolution in accepted attitudes toward death. "Death," he wrote, "so omnipresent in the past that it was familiar, would be effaced, would disappear. It would become shameful and forbidden.

The English social anthropologist Geoffrey Gorer, in his 1965 Death, Grief, and Mourning, had described this rejection of public mourning as a result of the increasing pressure of a new "ethical duty to enjoy oneself," a novel "imperative to do nothing which might diminish the enjoyment of others.

More than anyone else in the society, these men had apparently dreamed the dream and made it work. And what they did then was to build a place which seems to illustrate, as in a child's primer, that the production ethic led step by step to unhappiness, to restrictiveness, to entrapment in the mechanics of living.

Whenever I hear about the woman's trip, which is often, I think a lot about nothin'-says-lovin'-like-something-from-the-oven and the Feminine Mystique and how it is possible for people to be the unconscious instruments of values they would strenuously reject on a conscious level, but I do not mention this to Barbara.

About the cathouse: the notion that an accepted element in the social order is a whorehouse goes hand in hand with the woman on a pedestal.

Whenever I hear about the woman's trip, which is often, I think a lot about nothin'-says-lovin'-like-something-from-the-oven and the Feminine Mystique and how it is possible for people to be the unconscious instruments of values they would strenuously reject on a conscious level

Somewhere between the Yolo Causeway and Vallejo it occurred to me that during the course of any given week I met too many people who spoke favorably about bombing power stations.

Lesbians discussed the dehumanizing aspect of American technology, in French.

There is in Hollywood, as in all cultures in which gambling is the central activity, a lowered sexual energy, an inability to devote more than token attention to the preoccupations of the society outside. The action is everything, more consuming than sex, more immediate than politics; more important always than the acquisition of money, which is never, for the gambler, the true point of the exercise.

What these men represented was not "the West" but what was for this century a relatively new kind of monied class in America, a group devoid of social responsibilities precisely because their ties to any one place had been so attenuated.

Every word uttered at the Center is preserved on tape, and not only colleges and libraries but thousands of individuals receive Center tapes and pamphlets. Among the best-selling pamphlets have been A. A. Berle, Jr.'s Economic Power and the Free Society, Clark Kerr's Unions and Union Leaders of Their Own Choosing, Donald Michael's Cybernation: The Silent Conquest, and Harrison Brown's Community of Fear.

The words "USA Today" were heard quite a bit during the first few months of the new, faster format, as were "New Coke" and "Michael Dukakis".

women who liquidated their unborn children, the very magma of resentment on which Ronald Reagan's appeal had seemed always to float.

You see I want to be quite obstinate about insisting that we have no way of knowing—beyond that fundamental loyalty to the social code—what is "right" and what is "wrong," what is "good" and what "evil.

One of the chief paradoxes of our culture [is] that the welfare of its children, its _future_, is placed almost exclusively in the hands of people of low status, a class it holds in contempt.

A barren woman was always tragic, she thought despairingly, but at least her tragedy belonged to herself and her husband alone. When a queen was barren, the tragedy belonged to a nation.

If you scream, people say you're melodramatic; if you submit, you're masochistic; if you call names, you're a bitch. Hit him and he'll kill you. The best thing is to suffer mutely and yearn for a rescuer, but suppose a rescuer doesn't come?

Men succeed. Women get married. Men fail. Women get married. Men enter monasteries. Women get married. Men start wars. Women get married. Men stop them. Women get married.

thinking you are attacking society when you condemn or ravage the hypothetical Nice Girl Next Door is the exact equivalent of thinking that stealing from the local supermarket makes you a Communist.

And middle-class women, although taught to value established forms, are in the same position as the working class: neither can use established forms to express what the forms were never intended to express (and may very well operate to conceal).

Non ci sono demoni ma una serie di archetipi comuni a ogni civiltà.

What if the puzzle of the world was a shape you didn't fit into? And the only way to survive was to mutilate yourself, carve away your corners, sand yourself down, modify yourself to fit? How come we haven't been able to change the puzzle instead?