Quotes About Societies

He, therefore, who first collected societies, was the greatest benefactor of mankind.

It's much better to have rules that we can actually live within. And absolute prohibitions, generally, are not the kind of rules that countries would live within.

I started collecting aerial photographs of Native American and South Pacific architecture; only the African ones were fractal. And if you think about it, all these different societies have different geometric design themes that they use. So Native Americans use a combination of circular symmetry and fourfold symmetry.

Multiculturalism leads to parallel societies and therefore remains a 'life lie.'

Marriage is built around complementarity of the sexes, and therefore the institution of marriage is a support for stable families and societies.

Elephants are social, thoughtful animals. They live in communities and - I have to say it - in matriarchal societies. They bear no grudge, but they remember well.

We're presently in the midst of a third intellectual revolution. The first came with Newton: the planets obey physical laws. The second came with Darwin: biology obeys genetic laws. In today's third revolution, were coming to realize that even minds and societies emerge from interacting laws that can be regarded as computations. Everything is a computation .

Patriotic societies seem to think that the way to educate school children in a democracy is to stage bigger and better flag-saluting.

Yet militarism was a more general phenomenon across Europe and throughout societies. In Britain small children wore sailor suits and on the Continent schoolchildren frequently wore little uniforms; secondary schools and universities had cadet corps;

La guerra –violencia organizada con un propósito entre dos unidades políticas– se fue volviendo más elaborada cuando desarrollamos sociedades sedentarias establecidas y ayudó a que estas fueran más organizadas y poderosas. De

The Program further aims to make the benefits of American culture and technology available to the world and to enrich American life by exposing it to the science and art of many societies.

Sheep and cattle disperse across far too much land to be monitored, so herding societies often depend on a reputation for ferocity and revenge to keep people from stealing them. A wheat field is almost impossible to steal, so farming societies can afford to be much more docile.

We may call this the struggle by which an inchoate people or "multitude" attempts to convert itself into a demos, into a politically self-conscious actor confronting societies in which wealth and inequality were being reinforced in terms different from those employed by the sacred and privileged hierarchies of the past.

Habitually barefoot societies have lower rates of just about every major foot problem—flat feet, athlete's foot, plantar warts, plantar fasciitis, bunions, corns—many of which are practically nonexistent.

Armed with the new right to sell their products back to host societies, they can bleed both producing and buying populations at the same time. That is why under new international "free trade" agreements private corporations and businesses have increasingly demanded that governments deregulate and lower taxes so that they are not obliged to pay the cost of sustaining the life of host-societies or their environments.

Still, the 1745 revolt left behind a sobering question for the Enlightenment to ponder. Why do some societies like England and France and cities like Edinburgh become polite and commercial, while so many others do not—even when they are right next door? Unlocking that mystery became the next great goal for the Enlightenment, and the Scottish Enlightenment in particular.

it was believed, liberty opens the door to a standard of excellence in both public and private affairs unknown to those living in servitude or unfree societies. In short, a republic built on Aristotle's model will allow men to achieve their highest potential not only as political animals, but as complete moral beings.

If we want to know what a man really is, we need to focus not on where he came from or what he left behind, but on what he can do now and in the future, as part of his own dynamic nature. What applies to individual dogs and men can be extended to human beings in general. For Aristotle's disciples in the eighteenth century such as Adam Smith, it even applies to entire societies. In the Aristotelian mind-set, it is the future that counts, not the past.

A quality education has the power to transform societies in a single generation, provide children with the protection they need from the hazards of poverty, labor exploitation and disease, and given them the knowledge, skills, and confidence to reach their full potential.

It is man's vision of a world fit for rational, civilized humanity which leads him to dare and to suffer to build societies free from want and fear. Concepts such as truth, justice and compassion cannot be dismissed as trite when these are often the only bulwarks which stand against ruthless power.

Multiculturalism should not mean that we tolerate another culture's intolerance. If we do in fact support diversity, women's rights, and gay rights, then we cannot in good conscience give Islam a free pass on the grounds of multicultural sensitivity. And we need to say unambiguously to Muslims living in the West: If you want to live in our societies, to share in their material benefits, then you need to accept that our freedoms are not optional. They

What matters is abuse, and how it is anchored in a religion that denies women their rights as humans. What matters is that atrocities against women and children are carried out in Europe. What matters is that governments and societies must stop hiding behind a hollow pretense of tolerance so that they can recognize and deal with the problem.

As Thomas Malthus pointed out, a new equilibrium between resource volume and population numbers would eventually be reached, recreating the same tenuous ratio of subsistence that has been the fate of most pre-industrial societies throughout human history.

In ancient customary societies the influence of manner, which is a primary influence, has been settled into rules, so that it may aid established usages and not thwart them—that it may, above all, augment the HABIT of going by custom, and not break and weaken it. Every aid, as we have seen, was wanted to impose the yoke of custom upon such societies; and impressing the power of manner to serve them was one of the greatest aids.