Social Organization Quotes

Science has the cold facts, but lacks religion's social organization and ability to inspire that moves people to act.

Religion supports and perpetuates the social organization it reflects.

One of the remarkable things about slums is that they do develop their own social organization and economy and even culture that is, on some level, functional and in some cases, remarkably resilient. This is kind of amazing.

The society which we have built can in no way be termed "state socialism."The social organization which we have created can be termed a Soviet, socialist organization which has not yet been quite completed, but is in its root a socialist organization of society. The foundation of this society is public ownership.

I may think that hornets do not have an ideal social organization. But I know better than to poke their nest.

Language and, presumably, literature are more ancient and inevitable, more durable than any form of social organization. The revulsion, irony, or indifference often expressed by literature toward the state is essentially the reaction of the permanent-better yet, the infinite-against the temporary, against the finite.

The instrument of expansion of Classical civilization was a social organization, slavery.

As far as male and female are concerned, difference is a biological fact, whereas equality is a political, ethical and social concept. No rule of nature or of social organization says that the sexes have to be the same or do the same things in order to be social, political and economic equals.

What's happening with the planet's climate right now needs to be a wake-up call to all of us, meaning all heads of state, all heads of social organizations, in order to take a more energetic approach to countering the global changes to the climate.

Society is responsible for its social organization, and if it can't provide the wherewithal for men to be gainfully employed then it should pay the penalty and give them welfare.

everything is too important ever to be entrusted to professional experts, because every organization of such professionals and every established social organization becomes a vested-interest institution more concerned with its efforts to maintain itself or advance its own interests than to achieve the purpose that society expects it to achieve.

Instead of exposures to toxic materials and mechanical dangers, we are discovering the toxicity of social circumstances and patterns of social organization.

Crime, family dissolution, welfare, and low levels of social organization are fundamentally a consequence of the disappearance of work.

The stage of the development of the productive forces determines the political and ideological superstructure of society which are crystallized into a system of social organization.

What we see today is a world movement represented by the World Social Forum, involving all sorts of interactions across cultures, not to create some new "ism," but to learn as we walk and to create more democratic forms of social organization that re-embed economic life in community.

It is obvious that the most despotic forms of social organization would be suitable for inert men who are satisfied with the situation fate has placed them in, and that the most abstract form of democratic theory would be practicable among sages guided only by their reason. The only problem is to what degree it is possible to excite or to contain the passions without endangering public happiness.

Much if not all we know about the complex mechanism responsible for the development (and stagnation) of productive forces, and for the rise and decay of social organizations, is the result of the analytical work undertaken by Marx and by those whom he inspired.

Corporations are social organizations, the theater in which men and women realize or fail to realize purposeful and productive lives.

Social organizations are flagrantly open systems in that the input of energies and the conversion of output into further energetic input consists of transactions between the organization and its environment.

One of the many reasons for the bewildering and tragic character of human existence is the fact that social organization is at once necessary and fatal. Men are forever creating such organizations for their own convenience and forever finding themselves the victims of their home-made monsters.

There is no society known where a more or less developed criminality is not found under different forms. No people exists whose morality is not daily infringed upon. We must therefore call crime necessary and declare that it cannot be non-existent, that the fundamental conditions of social organization, as they are understood, logically imply it.

I understand by socialism a society in which the aim of production is not profit, but the use. In which the individual citizen participates responsibly in his work, and in the whole social organization, and in which he is not a means who is employed by capital.

God created marriage. No government subcommittee envisioned it. No social organization developed it. Marriage was conceived and born in the mind of God.

These two opposed forms of social organization, the modern state and the market, have evolved together through recent centuries, and their mutual interactions have become increasingly crucial to the character and dynamics of international relations in our world.

Last evening attended Croghan Lodge International Order of Odd Fellows. Election of officers. Chosen Noble Grand. These social organizations have a number of good results. All who attend are educated in self-government. This in a marked way. They bind society together. The well-to-do and the poor should be brought together as much as possible. The separation into classes--castes--is our danger. It is the danger of all civilizations.

What kind of society isn't structured on greed?

Capitalism and socialism are two distinct patterns of social organization. Private control of the means of production and public control are contradictory notions and not merely contrary notions. There is no such thing as a mixed economy, a system that would stand midway between capitalism and socialism.

But progress in knowledge has made us aware of the superficiality of Plato's lumping of individuals and their original powers into a few sharply marked-off classes; it has taught us that original capacities are indefinitely numerous and variable. It is but the other side of this fact to say that in the degree in which society has become democratic, social organization means utilization of the specific and variable qualities of individuals, not stratification by classes.

Iconography becomes even more revealing when processes or concepts, rather than objects, must be depicted for the constraint of a definite "thing" cedes directly to the imagination. How can we draw "evolution" or "social organization," not to mention the more mundane "digestion" or "self-interest," without portraying more of a mental structure than a physical reality? If we wish to trace the history of ideas, iconography becomes a candid camera trained upon the scholar's mind.

Secularism denounces supernaturalism and promotes a nonreligious or antireligious basis of social organization and morality.

Religion is a disease. It is born of fear; it compensates through hate in the guise of authority, revelation. Religion, enthroned in a powerful social organization, can become incredibly sadistic. No religion has been more cruel than the Christian.

Tribalism is a social form which can exist at any level of technology. It's a complete illusion to associate it with low levels of technology. It is probably, in fact, a form of social organization second only to the family in its ability to endure.

The problem of social organization is how to set up an arrangement under which greed will do the least harm, capitalism is that kind of a system.

Ants have the most complicated social organization on earth next to humans.

Hate is able to provoke disorders, to ruin a social organization, to cast a country into a period of bloody revolutions; but it produces nothing.

The system of patriarchy is a historic construct; it has a beginning; it will have an end. Its time seems to have nearly run its course—it no longer serves the needs of men or women and in its inextricable linkage to militarism, hierarchy, and racism it threatens the very existence of life on earth. What will come after, what kind of structure will be the foundation for alternate forms of social organization we cannot yet know. We are living in an age of unprecedented transformation. We are in the process of becoming.

Anarchy is a function, not of a society's simplicity and lack of social organization, but of it's complexity and multiplicity of social organizations.

I am in total opposition to any institutional power. I favor a world of neighborhoods in which all social organization is voluntary and the ways of life are established in small, consenting groups. These groups could cooperate with other groups as they saw fit. But all cooperation would be on a voluntary basis. As the French anarchist Proudhon said. “Liberty [is] not the daughter but the Mother of Order.

Anarchism does not repudiate the right of ownership, but it has a conception thereof sufficiently different from [others'] to include the possibility of an end of that social organization which will arise, not out of the ruins of government, but out of the transformation of government into voluntary association for defence.

We get trapped and configured in patterns of consumption, patterns of social organization, of education and value systems that don't seem to be feeding that sense of our original being. We fight ourselves, repeating other people's games and being fed their appetites and their amusements.

Any consideration of the life and larger social existence of the modern corporate man begins and also largely ends with the effect of one all-embracing force. That is organization - the highly structured assemblage of men, and now some women, of which he is a part. It is to this, at the expense of family, friends, sex, recreation and sometimes health and effective control of alcoholic intake, that he is expected to devote his energies.

Economic man and the Calvinist Christian sing to each other like voices in a fugue. The Calvinist stands alone before an almost merciless God; no human agency can help him; his church is a means to political and social organization rather than a bridge to deity, for no priest can have greater knowledge of the divine way than he himself; no friend can console him - in fact, he should distrust all men; in the same fashion, Economic Man faces a merciless world alone and unaided, his hand against every other's.

Prostitution is the most hideous of the afflictions produced by the unequal distribution of the world's goods; this infamy stigmatizes the human species and bears witness against the social organization far more than does crime.

When we consider the close connection between science and industrial development on the one hand, and between literary and aesthetic cultivation and an aristocratic social organization on the other, we get light on the opposition between technical scientific studies and refining literary studies. We have before us the need of overcoming this separation in education if society is to be truly democratic.

One of the advantages of being disorderly is that one is constantly making exciting discoveries.

Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it's the only thing that ever has.

The American economic, political, and social organization has given to its citizens the benefits of material prosperity, political liberty, and a wholesome natural equality; and this achievement is a gain, not only to Americans, but to the world and to civilization.

Why do so many young people literally die to belong to fraternities, sororities, and other college social organizations? The answer is complicated, but here is a starting point: Ever since the medieval universities were founded, young people have done whatever it takes to gain acceptance, to break with their past lives, to achieve a sense of power, to carve out a society of their own that isn't quite what their tutors and teachers had in mind. In the United States, hazing and drinking have been endemic since colonial days.

If I hadn't spent a big chunk of time in academia I might not have the depth of consciousness I do about ideas like that. I might think, for instance, that Freud was no big deal in terms of the shape of social organization then or now. I might think that the discourses of politics and law are real and stable and fair.

Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence, --the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all.