Selected society quotes

1. Peace can only last where human rights are respected, where the people are fed, and where individuals and nations are free. True peace with oneself and with the world around us can only be achieved through the development of mental peace.

2. No snowflake in an avalanche ever feels responsible.

3. What am I in the eyes of most people - a nonentity, an eccentric, or an unpleasant person - somebody who has no position in society and will never have; in short, the lowest of the low. All right, then - even if that were absolutely true, then I should one day like to show by my work what such an eccentric, such a nobody, has in his heart. That is my ambition, based less on resentment than on love in spite of everything, based more on a feeling of serenity than on passion. Though I am often in the depths of misery, there is still calmness, pure harmony and music inside me. I see paintings or drawings in the poorest cottages, in the dirtiest corners. And my mind is driven towards these things with an irresistible momentum.

4. Let's stop somebody from doing something! Everybody does too much.

5. A consensus means that everyone agrees to say collectively what no one believes individually.

6. The Jews are the living embodiment of the minority, the constant reminder of what duties societies owe their minorities, whoever they might be.

7. The monster London laugh at me.

8. What shall we think of a well-adjusted slave?

9. But now, instead of discussion and argument, brute force rises up to the rescue of discomfited error, and crushes truth and right into the dust. 'Might makes right,' and hoary folly totters on in her mad career escorted by armies and navies.

10. I begin with the young. We older ones are used up but my magnificent youngsters! Are there finer ones anywhere in the world? Look at all these men and boys! What material! With you and I, we can make a new world.

11. Politics is history in the making.

12. What luck for rulers that men do not think.

13. In a mad world, only the mad are sane.

14. Truth is a new word in Europe (and elsewhere).

15. I am surprised to see that today everything that does not amount to surrender pure and simple to generalized capitalism, let us call it thus, is considered to be archaic or old-fashioned, as though in a way there existed no other definition of what it means to be modern than, quite simply, to be at all times caught in the dominant forms of the moment.

16. Let us say in passing that since (philosophical) remedies are often worse than the malady, our age, in order to be cured of the Plato sickness, has swallowed such doses of a relativist, vaguely skeptical, lightly spiritualist and insipidly moralist medicine, that it is in the process of gently dying, in the small bed of its supposed democratic comfort.

17. You can't have it both ways. Either our rights come from God, as our Declaration of Independence says, or they come from human choice. If they come from human choice, then our whole way of life is meaningless, it has no foundation.

18. Black Americans make up 10 or 11% of the population, but they account now for something of 40 to 45% of all the abortions. This is a privileged position that I'm not sure anyone in their right mind would aspire to.

19. Every leader, and every regime, and every movement, and every organization that steps across the line to terrorism must be banished from the discourse of civilized human life.

20. At the root of the assault on our liberties is, in fact, an assault on our character--an assault that assumes that we are not good enough to be free, and that aims to make sure that we are no longer strong enough, courageous enough, disciplined enough to be a free people.

21. Most of the people who get sent to die in wars are young men who've got a lot of energy and would probably rather, in a better world, be putting that energy into copulation rather than going over there and blowing some other young man's guts out.

22. The most strongly enforced of all known taboos is the taboo against knowing who or what you really are behind the mask of your apparently separate, independent, and isolated ego.

23. Nobody realizes that some people expend tremendous energy merely to be normal.

24. An autocratic system of coercion, in my opinion, soon degenerates. For force always attracts men of low morality, and I believe it to be an invariable rule that tyrants of genius are succeeded by scoundrels. For this reason I have always been passionately opposed to systems such as we see in Italy and Russia to-day.

25. Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralisation of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?

26. It has become appallingly obvious that our technology has exceeded our humanity.

27. Laws alone can not secure freedom of expression; in order that every man present his views without penalty there must be spirit of tolerance in the entire population.

28. Perfection of means and confusion of goals seem - in my opinion - to characterize our age.

29. Unthinking respect for authority is the greatest enemy of truth.

30. The awareness that we are all human beings together has become lost in war and through politics.

31. Never for a moment do we lay aside our mistrust of the ideals established by society, and of the convictions which are kept by it in circulation. We always know that society is full of folly and will deceive us in the matter of humanity. ... humanity meaning consideration for the existence and the happiness of individual human beings.

32. Only when an ideal of peace is born in the minds of the peoples will the institutions set up to maintain this peace effectively fulfill the function expected of them.

33. Here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. The cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy.

34. Intolerance is evidence of impotence.

35. As soon as you put men together, they somehow sink, corporatively, below the level of the worst of the individuals composing it. Collect scholars on a club committee, or men of science on a jury; all their virtues vanish, and their vices pop out, reinforced by the self-confidence which the power of numbers is bound to bestow.

36. How right politicians are to look upon their constituents as cattle! Anyone who has any experience of dealing with any class as such knows the futility of appealing to intelligence, indeed to any other qualities than those of brutes.

37. Remember, America: organization will set you free.

38. We must build a trickle-up media that reflects the true character of this country and its people. A democratic media serving a democratic society.

39. During the 1960s, I think, people forgot what emotions were supposed to be. And I don't think they've ever remembered.

40. Not even the apparently enlightened principle of the 'greatest good for the greatest number' can excuse indifference to individual suffering. There is no test for progress other than its impact on the individual.

41. The world is full of warfare 'twixt the evil and the good; I watched the battle from afar as one who understood The shouting and confusion, the bloody, blundering fight- How few there are that see it clear, how few that wage it right!

42. I know that Europe's wonderful, yet something seems to lack; The Past is too much with her, and the people looking back.

43. It is difficult to live up to one's posters:When I pass my name in such large letters I blush, but at the same time instinctively raise my hat.

44. Reports to the Surgeon General... represent the final word upon the efficient and devoted sense of responsibility of our people in this obligation to our fellow citizens. Overwhelmingly they confirm the fact that the general mortality rate, infant mortality rate, epidemics, the disease rate-are less than in normal times. There is but one explanation. That is, that through an aroused sense of public responsibility, those in destitution and their children are receiving actually more adequate care than even in normal times.

45. I would emphasize again that social and economic solutions, as such, will not avail to satisfy the aspirations of the people unless they conform with the traditions of our race, deeply grooved in their sentiments through a century and a half of struggle for ideals of life that are rooted in religion and fed from purely spiritual springs.

46. We cannot live only for ourselves. A thousand fibers connect us with our fellow men; and along these fibers, as sympathetic threads, our actions run as causes, and they come back to us as effects.

47. One percent of the nation owns a third of the wealth. The rest of the wealth is distributed in such a way as to turn those in the 99 percent against one another: small property owners against the propertyless, black against white, native-born against foreign-born, intellectuals and professionals against the uneducated and the unskilled. These groups have resented one another and warred against one another with such vehemence and violence as to obscure their common position as sharers of leftovers in a very wealthy country.

48. There is the past and its continuing horrors: violence, war, prejudices against those who are different, outrageous monopolization of the good earth's wealth by a few, political power in the hands of liars and murderers, the building of prisons instead of schools, the poisoning of the press and the entire culture by money. It is easy to become discouraged observing this, especially since this is what the press and television insist that we look at, and nothing more. But there is also the bubbling of change under the surface of obedience: the growing revulsion against endless wars, the insistence of women all over the world that they will no longer tolerate abuse and subordination... There is civil disobedience against the military machine, protest against police brutality directed especially at people of color.

49. Society is based on the assumption that everyone is alike and that no one is alive.

50. The only ones left with any confidence at all are the New Dumb. It is the beginning of the end of our world as we knew it. Doom is the operative ethic.

51. I have never been able to properly explain myself in this climate.

52. My basic view of things is - not to have any basic view of things. From having been exceedingly dogmatic, my views on life have gradually dissolved. They don't exist any longer... I've a strong impression that our world is about to go under. Our political systems are deeply compromised and have no further uses. Our social behavior patterns - interior and exterior - have proved a fiasco. The tragic thing is, we neither can nor want to, nor have the strength to alter course. It's too late for revolutions, and deep down inside ourselves we no longer even believe in their positive effects. Just around the corner an insect world is waiting for us - and one day it's going to roll in over our ultra-individualized existence. Otherwise I'm a respectable social democrat.

53. The storyteller and poet of our time, as in any other time, must be an entertainer of the spirit in the full sense of the word, not just a preacher of social or political ideals. There is no paradise for bored readers and no excuse for tedious literature that does not intrigue the reader, uplift him, give him the joy and the escape that true art always grants. Nevertheless, it is also true that the serious writer of our time must be deeply concerned about the problems of his generation. He cannot but see that the power of religion, especially belief in revelation, is weaker today than it was in any other epoch in human history. More and more children grow up without faith in God, without belief in reward and punishment, in the immortality of the soul and even in the validity of ethics. The genuine writer cannot ignore the fact that the family is losing its spiritual foundation.

54. Strange as these words may sound I often play with the idea that when all the social theories collapse and wars and revolutions leave humanity in utter gloom, the poet - whom Plato banned from his Republic - may rise up to save us all.

55. The open society, the unrestricted access to knowledge, the unplanned and uninhibited association of men for its furtherance - these are what may make a vast, complex, ever growing, ever changing, ever more specialized and expert technological world, nevertheless a world of human community.

56. Colleges being nothing but grooming schools for the middleclass non-identity which usually finds its perfect expression on the outskirts of the campus in rows of well-to-do houses with lawns and television sets in each living room with everybody looking at the same thing and thinking the same thing at the same time while the Japhies of the world go prowling in the wilderness...

57. This could never be a crime in any society which deems itself enlightened.

58. History, like a vast river, propels logs, vegetation, rafts, and debris; it is full of live and dead things, some destined for resurrection; it mingles many waters and holds in solution invisible substances stolen from distant soils. Anything may become part of it; that is why it can be an image of the continuity of mankind. And it is also why some of its freight turns up again in the social sciences: they were constructed out of the contents of history in the same way as houses in medieval Rome were made out of stones taken from the Coliseum. But the special sciences based on sorted facts cannot be mistaken for rivers flowing in time and full of persons and events. They are systems fashioned with concepts, numbers, and abstract relations. For history, the reward of eluding method is to escape abstraction.

59. In this constant battle which we call living, we try to set a code of conduct according to the society in which we are brought up, whether it be a Communist society or a so-called free society; we accept a standard of behaviour as part of our tradition as Hindus or Muslims or Christians or whatever we happen to be. We look to someone to tell us what is right or wrong behaviour, what is right or wrong thought, and in following this pattern our conduct and our thinking become mechanical, our responses automatic. We can observe this very easily in ourselves.

60. It's no measure of health to be well adjusted to a profoundly sick society.

61. We have the heaviest concentration of lawyers on Earth-one for every five-hundred Americans; three times as many as are in England, four times as many as are in West Germany, twenty-one times as many as there are in Japan. We have more litigation, but I am not sure that we have more justice. No resources of talent and training in our own society, even including the medical care, is more wastefully or unfairly distributed than legal skills. Ninety percent of our lawyers serve 10 percent of our people. We are over-lawyered and under-represented.

62. We live in a time of transition, an uneasy era which is likely to endure for the rest of this century. During the period we may be tempted to abandon some of the time-honored principles and commitments which have been proven during the difficult times of past generations. We must never yield to this temptation. Our American values are not luxuries, but necessities- not the salt in our bread, but the bread itself.

63. We become not a melting pot but a beautiful mosaic. Different people, different beliefs, different yearnings, different hopes, different dreams.

64. Prentice: It's a fascinating theory, sir, and cleverly put together. Does it tie in with known facts? Rance: That need not cause us undue anxiety. Civilizations have been founded and maintained on theories which refused to obey facts.

65. We ought to consider what is the end of government, before we determine which is the best form. Upon this point all speculative politicians will agree, that the happiness of society is the end of government, as all Divines and moral Philosophers will agree that the happiness of the individual is the end of man. From this principle it will follow, that the form of government which communicates ease, comfort, security, or, in one word, happiness, to the greatest number of persons, and in the greatest degree, is the best.

66. The moment the idea is admitted into society, that property is not as sacred as the law of God, and that there is not a force of law and public justice to protect it, anarchy and tyranny commence. If 'Thou shall not covet,' and 'Thou shall not steal,' are not commandments of Heaven, they must be made inviolable precepts in every society, before it can be civilized or made free.

67. The world grows more enlightened. Knowledge is more equally diffused. Newspapers, magazines, and circulating libraries have made mankind wiser. Titles and distinctions, ranks and orders, parade and ceremony, are all going out of fashion. This is roundly and frequently asserted in the streets, and sometimes on theatres of higher rank. Some truth there is in it; and if the opportunity were temperately improved, to the reformation of abuses, the rectification of errors, and the dissipation of pernicious prejudices, a great advantage it might be. But, on the other hand, false inferences may be drawn from it, which may make mankind wish for the age of dragons, giants, and fairies.

68. The traveler to the United States will do well, however, to prepare himself for the class-consciousness of the natives. This differs from the already familiar English version in being more extreme and based more firmly on the conviction that the class to which the speaker belongs is inherently superior to all others.

69. The great problem of legislation is, so to organize the civil government of a community...that in the operation of human institutions upon social action, self-love and social may be made the same.

70. Thus the Age of Reason has turned out to be the Age of Structure; a time when, in the absence of purpose, the drive for power as a value in itself has become the principal indicator of social approval. And the winning of power has become the measure of social merit.

71. Each [ideology], in the oppressive air of conformity which ideologies create, will force public figures to conform or be ruined on the scaffold of ridicule. In a society of ideological believers, nothing is more ridiculous than the individual who doubts and does not conform.

72. The new American finds his challenge and his love in the traffic-choked streets, skies nested in smog, choking with the acids of industry, the screech of rubber and houses leashed in against one another while the townlets wither a time and die. This is not offered in criticism but only as observation. And I am sure that, as all pendulums reverse their swing, so eventually will the swollen cities rupture like dehiscent wombs and disperse their children back to the countryside.

73. I guess this is why I hate governments. It is always the rule, the fine print, carried out by the fine print men. There's nothing to fight, no wall to hammer with frustrated fists.

74. I never meant to say that the Conservatives are generally stupid. I meant to say that stupid people are generally Conservative. I believe that is so obviously and universally admitted a principle that I hardly think any gentleman will deny it.

75. The subject of this Essay is not the so-called Liberty of the Will, so unfortunately opposed to the misnamed doctrine of Philosophical Necessity; but Civil, or Social Liberty: the nature and limits of the power which can be legitimately exercised by society over the individual. A question seldom stated, and hardly ever discussed, in general terms, but which profoundly influences the practical controversies of the age by its latent presence, and is likely soon to make itself recognized as the vital question of the future. It is so far from being new, that, in a certain sense, it has divided mankind, almost from the remotest ages; but in the stage of progress into which the more civilized portions of the species have now entered, it presents itself under new conditions, and requires a different and more fundamental treatment. (p. 5)

76. All that makes existence valuable to any one, depends on the enforcement of restraints upon the actions of other people. Some rules of conduct, therefore, must be imposed, by law in the first place, and by opinion on many things which are not fit subjects for the operation of law. What these rules should be, is the principal question in human affairs; but if we except a few of the most obvious cases, it is one of those which least progress has been made in resolving. No two ages, and scarcely any two countries, have decided it alike; and the decision of one age or country is a wonder to another. (p. 10)

77. The only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it. Each is the proper guardian of his own health, whether bodily, or mental and spiritual. Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest. (p. 18)

78. The peculiar evil of silencing the expression of an opinion is, that it is robbing the human race; posterity as well as the existing generation; those who dissent from the opinion, still more than those who hold it. If the opinion is right, they are deprived of the opportunity of exchanging error for truth: if wrong, they lose, what is almost as great a benefit, the clearer perception and livelier impression of truth, produced by its collision with error. (p. 24)

79. Ages are no more infallible than individuals; every age having held many opinions which subsequent ages have deemed not only false but absurd; and it is as certain that many opinions, now general, will be rejected by future ages, as it is that many, once general, are rejected by the present. (p. 25)

80. It is a piece of idle sentimentality that truth, merely as truth, has any inherent power denied to error, of prevailing against the dungeon and the stake. Men are not more zealous for truth than they often are for error, and a sufficient application of legal or even of social penalties will generally succeed in stopping the propagation of either. The real advantage which truth has, consists in this, that when an opinion is true, it may be extinguished once, twice, or many times, but in the course of ages there will generally be found persons to rediscover it, until some one of its reappearances falls on a time when from favourable circumstances it escapes persecution until it has made such head as to withstand all subsequent attempts to suppress it. (p. 37)

81. However unwillingly a person who has a strong opinion may admit the possibility that his opinion may be false, he ought to be moved by the consideration that, however true it may be, if it is not fully, frequently, and fearlessly discussed, it will be held as a dead dogma, not a living truth. (p. 44)

82. In this age, the mere example of non-conformity, the mere refusal to bend the knee to custom, is itself a service. Precisely because the tyranny of opinion is such as to make eccentricity a reproach, it is desirable, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigor, and moral courage which it contained. That so few now dare to be eccentric, marks the chief danger of the time. (p. 83)

83. The reason I don't worry about society is, nineteen people knocked down two buildings and killed thousands. Hundreds of people ran into those buildings to save them. I'll take those odds every fucking day.

84. Some people are constructive, if you like. Others are destructive. It's this diversity in humankind that results in some making positive contributions and some negative contributions. It's necessary to have enough who make positive contributions to overcome the problems of each age.

85. As to honour - you know - it's a very fine mediaeval inheritance which women never got hold of. It wasn't theirs.

86. Outside the hospital the war was still going on. Men went mad and were rewarded with medals.

87. The injustice done to an individual is sometimes of service to the public. Facts are apt to alarm us more than the most dangerous principles.

88. Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people. The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusions.

89. Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.

90. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life, and his relations with his kind.

91. In place of the bourgeois society, with its classes and class antagonisms, shall we have an association, in which the free development of each is the condition for the free development of all.

92. Piecemeal social engineering resembles physical engineering in regarding the ends as beyond the province of technology. (All that technology may say about ends is whether or not they are compatible with each other or realizable.)

93. Before we as individuals are even conscious of our existence we have been profoundly influenced for a considerable time (since before birth) by our relationship to other individuals who have complicated histories, and are members of a society which has an infinitely more complicated and longer history than they do (and are members of it at a particular time and place in that history); and by the time we are able to make conscious choices we are already making use of categories in a language which has reached a particular degree of development through the lives of countless generations of human beings before us. . . . We are social creatures to the inmost centre of our being. The notion that one can begin anything at all from scratch, free from the past, or unindebted to others, could not conceivably be more wrong.

94. Although I consider our political world to be the best of which we have any historical knowledge, we should beware of attributing this fact to democracy or to freedom. Freedom is not a supplier who delivers goods to our door. Democracy does not ensure that anything is accomplished - certainly not an economic miracle. It is wrong and dangerous to extol freedom by telling people that they will certainly be all right once they are free. How someone fares in life is largely a matter of luck or grace, and to a comparatively small degree perhaps also of competence, diligence, and other virtues. The most we can say of democracy or freedom is that they give our personal abilities a little more influence on our well-being.

95. For the first time the sun kissed my own naked face and my soul was inflamed with love for the sun, and I wanted my masks no more. And as if in a trance I cried, 'Blessed, blessed are the thieves who stole my masks.' Thus I became a madman. And I have found both freedom and safety in my madness; the freedom of loneliness and the safety from being understood, for those who understand us enslave something in us. But let me not be too proud of my safety. Even a Thief in a jail is safe from another thief.

96. 'You hate America, don't you?' she said. 'That would be as silly as loving it,' I said. 'It's impossible for me to get emotional about it, because real estate doesn't interest me. It's no doubt a great flaw in my personality, but I can't think in terms of boundaries. Those imaginary lines are as unreal to me as elves and pixies. I can't believe that they mark the end or the beginning of anything of real concern to the human soul. Virtues and vices, pleasures and pains cross boundaries at will.'

97. About astrology and palmistry: They are good because they make people feel vivid and full of possibilities. They are communism at its best. Everybody has a birthday and almost everybody has a palm.

98. Mere opinions, in fact, were as likely to govern people's actions as hard evidence, and were subject to sudden reversals as hard evidence could never be. So the Galapagos Islands could be hell in one moment and heaven in the next, and Julius Caesar could be a statesman in one moment and a butcher in the next, and Ecuadorian paper money could be traded for food, shelter, and clothing in one moment and line the bottom of a birdcage in the next, and the universe could be created by God Almighty in one moment and by a big explosion in the next - and on and on.

99. 9) Ethics change with technology.

100. At the approach of danger there are always two voices that speak with equal force in the heart of man: one very reasonably tells the man to consider the nature of the danger and the means of avoiding it; the other even more reasonable says that it is too painful and harassing to think of the danger, since it is not a man's power to provide for everything and escape from the general march of events; and that it is therefore better to turn aside from the painful subject till it has come, and to think of what is pleasant. In solitude a man generally yields to the first voice; in society to the second.