A collection of quotes on the topic of society, people, other, use.
The Reason and the objective of Education Reform
Education for All People and Education for Life
Interview with Polish website Plejada (25 November 2015) https://www.youtube.com/watch?v=PNqJC-ZSseU&t=552
The Third Notebook: Part Two
Source: No Longer Human
“To educate a person in the mind but not in morals is to educate a menace to society.”
Source: Rebuilding Russia: Reflections and Tentative Proposals
citizenship in the changing world of tomorrow.
The Third Notebook: Part Two
No Longer Human
Education helps reduce social problems and improves quality of life
Source: The Best That Money Can't Buy: Beyond Politics, Poverty, & War (2002), p. 33.
“Begum Rokeya had dreamt of a society where women would be magistrates, judges and barristers”
Context: Begum Rokeya had dreamt of a society where women would be magistrates, judges and barristers and that has come true as many women are already there in such posts.
Source: Our Blood: Prophecies and Discourses on Sexual Politics
Variant: A great human revolution in just a single individual will help achieve a change in the destiny of a nation and, further, can even enable a change in the destiny of all humankind.
Source: The Human Revolution
The Second Notebook
No Longer Human
“Each place has its own advantages - heaven for the climate, and hell for the society.”
“In a society where you are taught to love everything, what value does that place on love?”
Variant: When you're taught to love everyone, to love your enemies, what value does that put on love?
Source: A Theory of Justice (1971; 1975; 1999), Chapter II, Section 14, pg. 87-88
Context: Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.
Context: We may reject the contention that the ordering of institutions is always defective because the distribution of natural talents and the contingencies of social circumstance are unjust, and this injustice must inevitably carry over to human arrangements. Occasionally this reflection is offered as an excuse for ignoring injustice, as if the refusal to acquiesce in injustice is on a par with being unable to accept death. The natural distribution is neither just nor unjust; nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts. Aristocratic and caste societies are unjust because they make these contingencies the ascriptive basis for belonging to more or less enclosed and privileged social classes. The basic structure of these societies incorporates the arbitrariness found in nature. But there is no necessity for men to resign themselves to these contingencies. The social system is not an unchangeable order beyond human control but a pattern of human action. In justice as fairness men agree to avail themselves of the accidents of nature and social circumstance only when doing so is for the common benefit. The two principles are a fair way of meeting the arbitrariness of fortune; and while no doubt imperfect in other ways, the institutions which satisfy these principles are just.
Source: The State and Revolution (1917), Ch. 5
Context: Democracy for an insignificant minority, democracy for the rich – that is the democracy of capitalist society. If we look more closely into the machinery of capitalist democracy, we see everywhere, in the "petty" – supposedly petty – details of the suffrage (residential qualifications, exclusion of women, etc.), in the technique of the representative institutions, in the actual obstacles to the right of assembly (public buildings are not for "paupers"!), in the purely capitalist organization of the daily press, etc., etc., – we see restriction after restriction upon democracy. These restrictions, exceptions, exclusions, obstacles for the poor seem slight, especially in the eyes of one who has never known want himself and has never been in close contact with the oppressed classes in their mass life (and nine out of 10, if not 99 out of 100, bourgeois publicists and politicians come under this category); but in their sum total these restrictions exclude and squeeze out the poor from politics, from active participation in democracy.
Source: Women's Liberation and the African Freedom Struggle
İki Mustafa Kemal vardır: Biri ben, et ve kemik, geçici Mustafa Kemal... İkinci Mustafa Kemal, onu "ben" kelimesiyle ifade edemem; o, ben değil, bizdir! O, memleketin her köşesinde yeni fikir, yeni hayat ve büyük ülkü için uğraşan aydın ve savaşçı bir topluluktur. Ben, onların rüyasını temsil ediyorum. Benim teşebbüslerim, onların özlemini çektikleri şeyleri tatmin içindir. O Mustafa Kemal sizsiniz, hepinizsiniz. Geçici olmayan, yaşaması ve başarılı olması gereken Mustafa Kemal odur.
As quoted in Ataturk: First President and Founder of the Turkish Republic (2002) by Yüksel Atillasoy, p. 19
Letter to Leopold Mozart (Mannheim, 2 February 1778), from The letters of Wolfgang Amadeus Mozart, 1769-1791, translated, from the collection of Ludwig Nohl, by Lady [Grace] Wallace (Oxford University Press, 1865, digitized 2006) vol. I, # 91 (p. 164) http://books.google.com/books?vid=0SGwLiCNxu7qZ5ch&id=KEgBAAAAQAAJ&printsec=titlepage&dq=%22The+letters+of+Wolfgang+Amadeus+Mozart,+1769-1791%22&hl=en#PRA1-PA164,M1
As quoted in "Entrevista com o médico americano P. Adams" in Roda Viva - Entrevista (13 November 2007)
On Crimes and Punishments (1764)
As quoted in Going Blue: A Teen Guide to Saving Our Oceans, Lakes, Rivers, & Wetlands (2010) by Cathryn Berger Kaye and Philippe Cousteau, p. 14
First Mughal emperor Babur wrote in his autobiography Tuzk-e-Babri
pg 9.
Science in a Free Society (1978)
Context: A free society is a society in which all traditions have equal rights and equal access to the centers of power. A tradition receives these rights not because the importance the cash value, as it were) it has for outsiders but because it gives meaning to the lives of those who participate in it.
“The further a society drifts from truth, the more it will hate those who speak it.”
This has been attributed to Orwell on the internet, but the earliest source citing him as author appears to be a post from Jsnip4 on the RealistNews.net forum (15 February 2011) http://www.realistnews.net/Thread-realist-news-was-the-capital-gains-tax-just-removed-regarding-bullion. Prior to this, the statement occurred, without at
