“The cultural revolution of the later twentieth century can thus best be understood as the triumph of the individual over society, or rather, the breaking of the threads which in the past had woven human beings into social textures. For such textures had consisted not only of the actual relations between human beings and their forms of organization but also of the general models of such relations and the texted patterns of people's behaviour towards each other; their roles were prescribed, though not always written. Hence the often traumatic insecurity when older conventions of behaviour were either overturned or lost their rationale, or the incomprehension between those who felt this loss and those too young to have known anything but anomic society.”

— Eric Hobsbawm , book The Age of Extremes

Source: The Age of Extremes (1992), Chapter Eleven, Cultural Revolution, p. 335

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Eric Hobsbawm 47

British academic historian and Marxist historiographer 1917–2012

Eric Trist (1909–1993) British scientist

Source: "Some Social and Psychological Consequences of the Long Wall Method of Coal-Getting", 1951, p. 14

“The best approach to this cultural revolution is therefore through family and household, i. e. through the structure of relations between the secondhand generations. In most societies this had been impressively resistant to sudden change, though this does not mean that such structures were static.”

Eric Hobsbawm book The Age of Extremes

Source: The Age of Extremes (1992), Chapter Eleven, Cultural Revolution, p.320

“When a human being relates to an individual nonhuman being as an anonymous object, rather than as a being with its own subjectivity, it is the human, and not the other animal, who relinquishes personhood.”

Barbara Smuts (1950) American anthropologist

Source: Reflections (1999), p. 118

“The dissimulation of the woven texture can in any case take centuries to undo its web: a web that envelops a web, undoing the web for centuries; reconstituting it too as an organism, indefinitely regenerating its own tissue behind the cutting trace, the decision of each reading. There is always a surprise in store for the anatomy or physiology of any criticism that might think it had m astered the game, surveyed all the threads at once, deluding itself, too, in wanting to look at the text without touching it, without laying a hand on the "object," without risking- which is the only chance of entering into the game, by getting a few fingers caught- the addition of some new thread.”

Jacques Derrida (1930–2004) French philosopher (1930-2004)

Plato's Pharmacy
Dissemination (1972)

“The ultimate stakes in politics are the qualities of the direct relations among people…. This fine texture of routinized human relations is the primary social reality. Even the boldest transformative efforts often take it for granted or, having acknowledged its importance, fail to alter it.”

Roberto Mangabeira Unger (1947) Brazilian philosopher and politician

Source: False Necessityː Anti-Necessitarian Social Theory in the Service of Radical Democracy (1987), p. 397

“The relation of the inhabitants of the universe to each other most favorable to the satisfaction of the desires of the universe is, therefore, that which will enable the animate universe, as a whole, to attain that relation which an individual living being, if he were alone In the universe, would desire to achieve for himself—a relation such as is sustained to each other and to the whole by the individual cells of a multicellular organism—a relation in which each acts in the interests of all, including himself, and all act in the interests of each.”

J. Howard Moore (1862–1916)

Source: Better-World Philosophy: A Sociological Synthesis (1899), The Social Ideal, pp. 146–147

“Men can coexist on condition that they recognize each other as being all equally, though differently, human, but they can also coexist by denying each other a comparable degree of humanity, and thus establishing a system of subordination.”

Claude Lévi-Strauss book Tristes Tropiques

Source: Tristes Tropiques (1955), Chapter 16 : Markets p. 149

“Humankind is a lonely creature looking for connections and associations from childhood to the end of his life. This intention to join with the others can also be found in human societies. Stories, legends and most of human efforts tend to a joint and union, the same direction towards which the humankind is heading. The definition of a human being in this theory is not considered to be a good or a devil self. Man is defined as a social creature craving for establishing relationships and connections, without which he will be unable to survive. Linking up with another thing, establishing connections with God, relating to different points of view, associating with dreams and in its most general form sharing life with a spouse are all examples of this instinct in human beings. In a similar pattern, civilizations of the world are following, and will be following, the same path. This is the era of Collaboration of Civilizations, Union of Cultures, and Joining of Religions.”

Elia M. Ramollah (1973) founder and leader of the El Yasin Community

360 Doctrines and Comprehensive Theories, Union of Civilizations

“It is impossible today to escape the need for a general awareness of the phasing of the historical process. In the past great cultures could be created unconsciously, the organic processes forming the new patterns without man's attention being drawn to their wider significance. But the unconscious phase of history is now past. The acceleration of social change which has resulted from the attention paid to specialized techniques can only be controlled by paying attention also to the general formative processes which in earlier times were unconscious. Consciousness of specialized technical methods must be balanced by consciousness of general developing forms.”

Lancelot Law Whyte (1896–1972) Scottish industrial engineer

Source: The Next Development in Man (1948), p. 167

“Being is transcended by a concern for being.
Our perplexity will not be solved by relating human existence to a timeless, subpersonal abstraction which we call essence. We can do justice to human being only by relating it to the transcendent care for being.”

Abraham Joshua Heschel (1907–1972) Polish-American Conservative Judaism Rabbi

Source: Who Is Man? (1965), Ch. 5

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Eric Hobsbawm 47

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