Quotes About Society

The strongest argument for the un-materialistic character of American life is that we tolerate conditions that are, from a materialistic point of view, intolerable.

My belief is that the purpose of economic life is to meet the social needs of people.

Apparently we're now in a state where most ads are full of people looking at us in a way that would heat us up down to our toes if it happened in real life, and we don't think anything of it.

I passed blindly many things which belong to real and political life.

our society seems to have become ever more risk-averse, full of helicopter parents who try to shield their children from all risks—which is impossible—rather than purposefully exposing them to reasonable risks.

politics of ontology" (Mack 1992) is then the primary arena in which the reality and significance of the UFO abduction phenomenon must be confronted. Before its potential meaning for our individual and collective lives can be realized it has to be taken seriously and moved out of the sensationalizing tabloids into the mainstream of the society so that the sophisticated media is free to give up their supercilious tone.

The economic implications of the abduction phenomenon are inseparable from the political ones.

come to the end of this story I cannot help wondering what it might take to bring about the shift in consciousness in the society as a whole, the change of paradigm, that is implicit in what the abductees have undergone.

Louis C. Whiton in the August–September 1971 issue of Natural History magazine titled "Under the Power of the Gran Gadu" (Vol. 80, No. 7). Dr. Whiton had been conducting anthropological

Too much is made for us; too much is given to us - even those of us who are underprivileged. The poverty is given to us. The difficulties are given to us.

Law-abiding citizens and people with good political connections stand their ground.

believe that some kids who are in the middle to more high-functioning range of the autism continuum, like me, do not receive the proper stimulation and end up turning inward to such an extent that they can't function in society, even though they may be incredibly brilliant in some narrowly defined field, like abstract mathematics.

I believe that some kids who are in the middle to more high-functioning range of the autism continuum, like me, do not receive the proper stimulation and end up turning inward to such an extent that they can't function in society, even though they may be incredibly brilliant in some narrowly defined field, like abstract mathematics.

Many descriptions of autism and Asperger's describe people like me as "not wanting contact with others" or "preferring to play alone." I can't speak for other kids, but I'd like to be very clear about my own feelings: I did not ever want to be alone.

The way we define opera circa 1700 may help us to throw light not just on the choices facing Bach and his brilliant peer group at the outset of their careers, but on the cultural milieu which demarcates the changing role of music in early-eighteenth-century society.

Green Swans, in essence, are about regeneration—of our societies, economies, and, most fundamentally, of the biosphere. This is where things must now go seriously exponential, in a good way.

If a free society cannot help the many who are poor, it cannot save the few who are rich.

The very word 'secrecy' is repugnant in a free and open society and we are as a people inherently and historically opposed to secret societies, to secret oaths, and to secret proceedings.

If a free society cannot help the many who are poor, it cannot save the few who are rich. [Inaugural Address, January 20 1961]

Without cultural sanction, most or all our religious beliefs and rituals would fall into the domain of mental disturbance.

The Church must go, it is the haven of the booboisie, of boobs and bounders and all brummagem mountebanks.

Religion is the opium of the people!

It was everyone for themselves. To each according to his or her avarice, from each according to his or her naiveté. The sharing economy, it turned out, was the uncaring economy.

The enormous bloodlettings that nations visited on one another in the nineteenth and twentieth centuries would surely convince all but the lunatic that appeals to motherland and fatherland had no place in a modern society.