Quotes About Public

We glean what is public primarily, but not exclusively, from media.

The novel, I believe, allows, encourages ways to experience the public – in time, with affect, in a communal space, with other people (characters), and in language that insists on individual participation. It also tries to illuminate and recover the relationship between literature and public life.

This slide of people [refugees] has freighted the concept of citizenship and altered our perceptions of space - public and private. The strain has been marked by a plethora of hyphenated designations of national identity.

Quite soon, the Rudd Government's attempts to stave off a recession by fiscal sugar hits and propping up uncompetitive businesses will come to seem like putting off the inevitable at unsustainable cost. The public, if not the government, will come to appreciate, in former British Prime Minister Jim Callaghan's words, that 'you can't spend your way out of a recession'. It

All who want to live a godly life in Christ Jesus will be persecuted" (2 Tim 3:12). So if a believer experiences no form of persecution, it may mean that he or she doesn't have a faith worth persecuting. Don't be a secret agent Christian: go public with your trust in Christ.

All modern U.S. presidents are perforce politicians, prisoners of their past pronouncements, their party, their constituency, and their colleagues.

People who live in private spaces contribute actively to the dilution and corrosion of the public space. In other words, they exacerbate the circumstances which drove them to retreat in the first place.

And once we cease to value the public over the private, surely we shall come in time to have difficulty seeing just why we should value law (the public good par excellence) over force.

Since anti-Communists ran the gamut from Trotskyists to neo-Fascists, critics of the USSR frequently found themselves sharing a platform or a petition with someone whose politics in other respects they abhorred. Such unholy alliances were a prime target for Soviet polemic and it was sometimes difficult to persuade liberal critics of Communism to voice their opinions in public for fear of being tarred with the brush of reaction.

But each in its own way was affected by the growing intolerance of immoderate inequality, initiating public provision to compensate for private inadequacy.

The chief shortcoming of the old public services was the restrictive regulations and facilities—one-size-fits-all—with

But at least their provision was universal, and for good and ill they were regarded as a public responsibility.

One striking consequence of the disintegration of the public sector has been an increased difficulty in comprehending what we have in common with others.

The loss of social purpose articulated through public services actually increases the unrestrained powers of the over-mighty state.

But today, they are everywhere: a token of 'standing', a shameless acknowledgment of the desire to separate oneself from other members of society, and a formal recognition of the state's (or the city's) inability or unwillingness to impose its authority across a uniform public space.

privatization reverses a centuries-long process whereby the state took on things that individuals could not or would not do.

Moreover, a social service provided by a private company does not present itself as a collective good to which all citizens have a right.

What we have been watching is the steady shift of public responsibility onto the private sector to no discernible collective advantage.

This makes it much easier to institute radical departures in public policy. In complex or divided societies, the chances are that a minority—or even a majority—will be forced to concede, often against its will. This makes collective policymaking contentious and favors a minimalist approach to social reform: better to do nothing than to divide people for and against a controversial project.

The impossibility in the present day and age of combining Christianity and any public sense is underlined most strikingly in Zarathustra. The first person Zarathustra meets is a pious hermit. Zarathustra does not tell him that God is dead. The social message is clear; as with Socratism, implicit in Christianity and its liberal offshoots are elements that make society and the public weal impossible. Its epistemology endlessly destroys the horizons that make all culture and life possible.

Your dream of being discovered by the public will become the burden of being defined.

Turning the synagogue inside out, into a community institution, means that it has to become a recognizable presence. The building used to be the vehicle to make its presence known. Now the building is taken for granted, even if people are able to discern what takes place inside it. This model depends on a different approach. By turning inside out, the synagogue will make its presence known in two ways: by implementing Public Space Judaism

Lessons Learned about Public Space Judaism Events 1. Some affiliated people—who may not be part of the target audience—will undoubtedly attend Public Space Judaism events. But the focus of recruitment efforts should be on those previously unaffiliated—that's the target population. 2. Only about a third of the people encountered from the target audience

We live in an outrage culture.