Social Institutions Quotes

Our big social institutions do not reflect human nature; they distort it.

I have a deep suspicion of social institutions and tradition in general.

The less a person knows about the workings of the social institutions in his society, the more he must trust those who wield power in it; and the more he trusts those who wield such power, the more vulnerable he makes himself to becoming their victim.

The state should never have instituted and enforced legal property rights in persons, and should not have been in the business of returning runaway slaves to their "rightful owners." The whole institution of property in human beings was an unjust social institution and should not have been maintained in existence. It is this sort of thought that I'm appealing to at the supranational level.

I think we certainly benefit from social institutions which encourage us towards moral behavior. It's very important to have law. It's very important to have a moral education.

To fully absorb the lessons of the Internet, urge the Internet-centrists, we need to reshape our political and social institutions in its image.

Markets are useful instruments for organizing productive activity. But unless we want to let the market rewrite the norms that govern social institutions, we need a public debate about the moral limits of markets.

Philanthropy is the principal social institution that provides instruction in voluntary service.

Time is a social institution and not a physical reality. There is no such thing as time in the natural world - the world of stars and waters, clouds, mountains and living organisms. There is such a thing as rhythm - rhythm of tides, rhythm of biological processes... There is rhythm and there is motion. Time is a way of measuring motion.

Justice is the first virtue of social institutions.

What are all political and social institutions, but always a religion, which in realizing itself, becomes incarnate in the world?

A man's jealousy is a social institution; a woman's prostitution is an instinct.

A sustainable human community is designed in such a manner that its ways of life, technologies, and social institutions honor, support, and cooperate with nature's inherent ability to sustain life.

Outsiders tend to be the first to recognize the inadequacies of our social institutions. But, precisely because they are outsiders, they are usually in a poor position to fix them.

Only our deep moral values and our strong social institutions can hold back that jungle and restrain the darker impulses of human nature.

The universe appears to me like an immense, inexorable torture-garden…Passions, greed, hatred, and lies; social institutions, justice, love, glory, heroism, and religion: these are its monstrous flowers and its hideous instruments of eternal human suffering.

It is only the belief and the confidence we have in a God why man is able to understand his own social institutions, and move and live like a rational human being.

The genuine history of mankind is the history of ideas. It is ideas that distinguish man from all other beings. Ideas engender social institutions, political changes, technologi- cal methods of production, and all that is called economic conditions.

The fools standpoint is that all social institutions are games. He sees the whole world as game playing. That's why, when people take their games seriously and take on stern and pious expressions, the fool gets the giggles because he knows that it is all a game.

Human social institutions can effect the course of human evolution. Just as climate, food supply, predators, and other natural forces of selection have molded our nature, so too can our culture.

For manipulation to be most effective, evidence of its presence should be nonexistent... It is essential, therefore, that people who are manipulated believe in the neutrality of their key social institutions.

We must reach out to villages even in scorching heat with temperature upto 44 C. We must ensure that no girl child remains illiterate. I request all the social institutions and the media world to create a joyous environment for education in the month of June (when schools re-open), an environment to encourage children to go to school. We will derive the satisfaction of having done a social good.

Ego is a social institution with no physical reality. The ego is simply your symbol of yourself. Just as the word “water” is a noise that symbolizes a certain liquid without being it, so too the idea of ego symbolizes the role you play, who you are, but it is not the same as your living organism.

The issue is not whether people are 'good enough' for a particular type of society; rather it is a matter of developing the kind of social institutions that are most conducive to expanding the potentialities we have for intelligence, grace, sociability and freedom.

Those social behaviors which automatically preclude the building of a democratic world must go - every social limitation of human beings in terms of heredity, whether it be of race, or sex, or class. Every social institution which teaches human beings to cringe to those above and step on those below must be replaced by institutions which teach people to look each other straight in the face.

Corporations are social institutions. If they don't serve society, they have no business existing

Corporations are economic entities, to be sure, but they are also social institutions that must justify their existence by their overall contribution to society.

In social institutions, the whole is always less than the sum of its parts. There will never be a state as good as its people, or a church worthy of its congregation, or a university equal to its faculty and students.

With many countries on the verge of redefining a basic social institution, What Is Marriage? issues an urgent call for full deliberation of what is at stake. The authors make a compelling secular case for marriage as a partnership between a man and a woman, whose special status is based on society's interest in the nurture and education of children.

The commune movement is part of a reawakening of belief in the possibilities for utopia that existed in the nineteenth century and exist again today, a belief that by creating the right social institution, human satisfaction and growth can be achieved.

I define "politics" as the on-going collective struggle for liberation and for the power to create - not only works of art, but also just and nonviolent social institutions.

There are many female gods recognized and honored by the tribes and Nations. Femaleness was highly valued, both respected and feared, and all social institutions reflected this attitude. Even modern sayings, such as the Cheyenne statement that a people is not conquered until the hearts of the women are on the ground, express the Indians understanding that without the power of woman the people will not live, but with it, they will endure and prosper.

As in geology, so in social institutions, we may discover the causes of all past changes in the present invariable order of society.

The raw material from which social institutions are fashioned is always more or less recalcitrant and any human society will tend to produce a caricature of itself.

We do not need to invent sustainable human communities. We can learn from societies that have lived sustainably for centuries. We can also model communities after nature's ecosystems, which are sustainable communities of plants, animals, and microorganisms. Since the outstanding characteristic of the biosphere is its inherent ability to sustain life, a sustainable human community must be designed in such a manner that its technologies and social institutions honor, support, and cooperate with nature's inherent ability to sustain life.

While I am happy to make the occasional foray into educational philosophy - writing, for example, of the difficulty in the contemporary context for a teacher to be 'truthful' - it is more the personal conduct of a life than social institutions that I am concerned to examine.

Liberalism is really piecemeal socialism, and socialism always attacks three basic social institutions: religion, the family, and private property. Religion, because it offers a rival authority to the state; the family, because it means a rival loyalty to the state; and property, because it means material independence of the state.

The essential mark of the agitator is the high value he places on the emotional response of the public. Whether he attacks or defends social institutions is a secondary matter.

We have to find a way of understanding how one category of sex can be "assigned" from both and another sense of sex can lead us to resist and reject that sex assignment. How do we understand that second sense of sex? It is not the same as the first - it is not an assignment that others give us. But maybe it is an assignment we give ourselves? If so, do we not need a world of others, linguistic practices, social institutions, and political imaginaries in order to move forward to claim precisely those categories we require, and to reject those that work against us?

Preaching has always been the business of the Asiatics. The Western people are grand in organisation, social institutions, armies, governments, etc.; but when it comes to preaching religion, they cannot come near the Asiatic, whose business it has been all the time, and he knows it, and he does not use too much machinery.

As a moral and social institution, a weekly rest is invaluable. It is a quiet domestic reunion for the bustling sons of toil. It ensures the necessary vacation in those earthly and turbulent anxieties and affections, which would otherwise become inordinate and morbid. It brings around a season of periodical neatness and decency, when the soil of weekly labour is laid aside, and men meet each other amidst the decencies of the sanctuary, and renew their social affections. But above all, a Sabbath (one day of rest in seven) is necessary for man's moral and religious interests.

The "family" has clearly emerged anew in the late 1970s as a central subject for discussion, debate, research and writing in bothscholarly and popular arenas. Anxiety over whether or not the family as a basic social institution is dying has diminished. In its stead has emerged a fairly broad consensus around the position that the family is "here to stay," but that it certainly is changing.

In its pursuit of justice for a segment of society, in disregard of the consequences for society as a whole, what is called 'social justice' might more accurately be called anti-social justice, since what consistently gets ignored or dismissed are precisely the costs to society. Such a conception of justice seeks to correct, not only biased or discriminatory acts by individuals or by social institutions, but unmerited disadvantages in general, from whatever source they may arise.

On the surface the avant garde as a whole seems united primarily in terms of what they are against: the rejection of social institutions and established artistic conventions, or antagonism towards the public (as representative of the existing order). By contrast any positive programme tends to be claimed as exclusive property by isolated and even mutually antagonistic sub-groups. So modern art appears fragmented and sectarian, defined as much by manifestos as imaginative work.

Of all social institutions language is least amenable to initiative. It blends with the life of society, and the latter, inert by nature, is a prime conservative force.

What matters is not the allocation of portions out of a fund presented to man by nature. The problem is rather to further those social institutions which enable people to continue and to enlarge the production of all those things which they need.

I remain a religious agnostic, but, unlike most atheists, I not only am not hostile to traditional religion but consider it a highly valuable, not to say essential, social institution... I am convinced that the moral regeneration and repair of a frayed social fabric that this country so badly needs will not take place unless more people take their religion seriously.

I believe that the school is primarily a social institution. Education being a social process, the school is simply that form of community life in which all those agencies are concentrated that will be most effective in bringing the child to share in the inherited resources of the race, and to use his own powers for social ends. I believe that education, therefore, is a process of living and not a preparation for future living.

I just wish this social institution [religion] wasnt based on what appears to me to be a monumental hoax built on an accumulation of customs and myths directed toward proving something that isnt true.

Americans love marriage too much. We rush into mariage with abandon, expecting a micro-Utopia on earth. We pile all our needs onto it, our expectations, neuroses, and hopes. In fact, we've made marriage into the panda bear of human social institutions: we've loved it to death.