Quotes About Institutions

A social movement that only moves people is merely a revolt. A movement that changes both people and institutions is a revolution.

Governments had socialized the liabilities of the core institutions of the global financial system.

many of their supporters attribute the failure to "traitors"; belief in the effectiveness of institutions diminishes; and finally a post-populist recession causes demoralization, which leads to yet another enfeebling bout of populism. Some countries—Argentina is the paradigmatic example—seem unable to escape from such a spiral of mistrust, failure, and yet more mistrust.

This is the consequence of a society that faces the final phase of the human life cycle by trying not to think about it. We end up with institutions that address any number of societal goals—from freeing up hospital beds to taking burdens off families' hands to coping with poverty among the elderly—but never the goal that matters to the people who reside in them: how to make life worth living when we're weak and frail and can't fend for ourselves anymore.

The problem with medicine and the institutions it has spawned for the care of the sick and the old is not that they have had an incorrect view of what makes life significant. The problem is that they have had almost no view at all.

that our most cruel failure in how we treat the sick and the aged is the failure to recognize that they have priorities beyond merely being safe and living longer; that the chance to shape one's story is essential to sustaining meaning in life; that we have the opportunity to refashion our institutions, our culture, and our conversations in ways that transform the possibilities for the last chapters of everyone's lives.

We end up with institutions that address societal goals-from freeing up hospital beds to taking burdens off families' hands to coping with poverty among the elderly-but never the goal that matters to the people who reside in them: how to make life worth living when we're weak and frail and can't fend for ourselves

they have priorities beyond merely being safe and living longer; that the chance to shape one's story is essential to sustaining meaning in life; that we have the opportunity to refashion our institutions, our culture, and our conversations in ways that transform the possibilities for the last chapters of everyone's lives. Inevitably

our most cruel failure in how we treat the sick and the aged is the failure to recognize that they have priorities beyond merely being safe and living longer; that the chance to shape one's story is essential to sustaining meaning in life; that we have the opportunity to refashion our institutions, our culture, and our conversations in ways that transform the possibilities for the last chapters of everyone's lives.

This is why the betrayals of body and mind that threaten to erase our character and memory remain among our most awful tortures. The battle of being mortal is the battle to maintain the integrity of one's life—to avoid becoming so diminished or dissipated or subjugated that who you are becomes disconnected from who you were or who you want to be. Sickness and old age make the struggle hard enough. The professionals and institutions we turn to should not make it worse.

If to be human is to be limited, then the role of caring professions and institutions—from surgeons to nursing homes—ought to be aiding people in their struggle with those limits.

We end up with institutions that address any number of societal goals—from freeing up hospital beds to taking burdens off families' hands to coping with poverty among the elderly—but never the goal that matters to the people who reside in them: how to make life worth living when we're weak and frail and can't fend for ourselves anymore.

Lenin did not create the political doctrines of fascism, but his Communist totalitarianism based on systematic mass violence initiated most of the new practices and institutions of fascist-type regimes.

Como é que uma sociedade, cujas instituições educacionais pregam uma abordagem fragmentada da vida e uma divisão distorcida do mundo, pode produzir um indivíduo saudável e criativo?

of the monastic institutions on which it depended. Since celibate monks tended to

The point is not to abandon all institutions and dogmas but to find a way to live with them more ironically, to appreciate them for what they are—the play of the human mind in its endless quest for connection and meaning—rather than timeless entities that have to be ruthlessly defended or forcibly imposed.

The African is conditioned, by the cultural and social institutions of centuries, to a freedom of which Europe has little conception, and it is not in his nature to accept serfdom forever. He realizes that he must fight unceasingly for his own complete emancipation; for without this he is doomed to remain the prey of rival imperialisms.

We have – understandably – lost faith in our institutions, most especially our governments, and so we keep our focus close, strive to get our own needs met in a world that seems to be growing harsher and less safe by the day.

in America, as Friedrich Hayek and others have noted, a conservative is one who protects and defends what are considered liberal institutions in Europe but largely conservative ones in America: private property, free markets, individual liberty, freedom of conscience, and the rights of communities to determine for themselves how they will live within these guidelines.9

For Biden, as for other Democrats who had considered running in 2016, Hillary's ability to co-opt the major institutions, political leaders, operatives, and financiers of the Democratic Party was deeply frustrating.

In the future, the churches will focus less on gaining political control of the levers of power and more on subverting power and the systems through which it is exercised, holding the powerful to account and shaping the contexts in which they operate. Drawing on the idea of 'the powers' that lie behind systems, institutions, and governments, the church will involve itself in identifying, examining, and exposing the 'idols' of the political system.

As disciplinary norms lost their effectiveness, television was crafted into a machinery of regulation, introducing previously unknown effects of subjection and supervision. This is why television is a crucial and adaptable part of a relatively long transition (or changing of the guard) lasting several decades, between a world of older disciplinary institutions and one of 24.7 control.

More specifically, moral capital refers to the degree to which a community possesses interlocking sets of values, virtues, norms, practices, identities, institutions, and technologies that mesh well with evolved psychological mechanisms and thereby enable the community to suppress or regulate selfishness and make cooperation possible.

Moral systems are interlocking sets of values, virtues, norms, practices, identities, institutions, technologies, and evolved psychological mechanisms that work together to suppress or regulate self-interest and make cooperative societies possible.66