Quotes of All Topics . Occasions . Authors
The number one thing I will take with me is my experience as a social worker who saw what happened to families who couldn't find jobs, struggled to take care of their health and saw opportunity slipping away for their kids. I ran for Congress because politicians were fighting with each other instead of looking out for these families.
Social enables word of mouth at an unprecedented scale. Its most powerful effect, through reviews and recommendations, is to put product quality and value for money as the key to success in commerce. Social brings a level of transparency that prevents marketers from advertising their way to success without underlying product quality.
What would be the nicest thing I could say about Newt Gingrich? He may be one of the great supporters of the humanities, because you have people who don't want to study the social sciences, because it's not profitable, and now Newt, as the highest-paid historian in American history, may be an encouragement to people to study history.
Our most fundamental social need, it turns out, to my amazement, is love. Now, I'm not a hippie-dippie whatever. If you look at the literature, our most fundamental need for children is an environment of maximum love, and that they can be hugged, kissed, and loved. That's what humanises us and allows us to realise our whole dimension.
The fact that, for so many generations, ordinary, everyday Americans came out of the closet and told their family and friends about who they are has laid the foundation for public sentiment to change. They got comfortable in their own skins to be able to share themselves with family and friends. This is where social change took place.
I look forward to the day when being called 'another Monica Lewinsky' refers to the hard work behind a master's degree in social psychology from the London School of Economics, after spending the first act of one's life deflecting the shame of a scandal that should have rested on the shoulders of a man old enough to have known better.
The 'Grace of Kings' begins as a very dark, complicated world filled with injustices - among them the oppressed position of women - but gradually transforms into something better through a series of revolutions. But since real social change takes a long time, even by the end of the book, only the seeds of deep change have been planted.
That's what stress management is about, that's what psychotherapy is about, finding religion, or finding your loved one or your hobby - any of those, they give you more outlets, more of a sense of control, more of a sense of predictability, of social support. They give you the means to psychologically finesse ambiguous outside reality.
With social media, you have this new kind of way to communicate with people that's very immediate, sometimes alarmingly so, sometimes painfully so. If you could just hold some objectivity, a very direct, unfiltered, raw reflection of the way something is landing in the culture without any spin, or filtration, or anything, it's very raw.
There is not one particular moment that can account for the shift from the social issue concerns of 19th-century evangelicals into the state of American evangelicalism today. Some historical moments are telling. The rise of biblical criticism in the 19th century forced evangelicals to make choices about what they believed about the gospel.
I think the debating thing actually helped to establish to me that being popular was completely worthless. I didn't enjoy the social dynamic and immediately left after becoming number one. But it felt like I needed to do it to know what it was like. It wasn't just that I was an aggressive person, although that probably is true to an extent.
For a lot of people, 'Dungeons & Dragons' has been a hard thing to describe. I can't tell you how many social environments I've been in where I say, 'I play 'D&D,'' and a bunch of normies will be like, 'How does the game even work? What's that like?' I didn't have anything to really describe it that didn't make me sound like a crazy person.
Private philanthropy is the direct expression of the great Christian principle of the brotherhood of man and the Golden Rule. Private philanthropy indeed is the only valid expression of these ethical principles; compulsory charity through 'social legislation' is the exact contrary: it is the evil imposition of force by one group on another.
We live in an age where there is a firehose of information, and there is no hierarchy of what is important and what is not. Where the truth is often fashioned through a variety of digital means. Are you your avatar? Who are you in social media? What face do you turn toward the world? How much does it have in common with who you actually are?
I have been privileged to write across multiple facets of my life: to write romance novels, to write memoir, to write about leadership, and to write tax and social policy articles. The act of writing is integral to who I am. I'm a writer, a politician, a tax attorney, a civic leader, and an entrepreneur. I am proud of what I've accomplished.
Samuel Johnson called it the vanity of human wishes, and Buddhists talk about the endless cycle of desire. Social psychologists say we get trapped on a hedonic treadmill. What they all mean is that we wish, plan and work for things that we think will make us happy, but when we finally get them, we aren't nearly as happy as we thought we'd be.
I would never talk just to be social. Now, to sit down with a bunch of engineers and talk about the latest concrete forming systems, that's really interesting. Talking with animal behaviorists or with someone who likes to sail, that's interesting. Information is interesting to me. But talking for the sake of talking, I find that quite boring.
What I've learned in my life, it's a very interesting social study for me, to go back and forth between being the guy at home and being the guy on the road and being the guy in studio and being the guy in the interview. The environment around you has so much to do with your character, and when I'm home, my character really changes quite a bit.
My grandfather was originally from the south of China before he emigrated to Malaysia pre-World War II. And I wanted to learn more about the history of the country of my ancestors. I knew I wanted a narrative set in contemporary Beijing. I was really interested in the effect of the rapid social and economic change on ordinary citizens in China.
There were good-faith reasons to resort to extraordinary measures when confronting an unknown global pandemic. Most of us consented to the lockdown, even if reluctantly. However, that consent - freely given as an act of social solidarity - was not intended as a green light to giving up hard-won liberties, or a perpetual suspension of free society.
I was part of a metal and rock band, and I performed in front of 3000 to 4000 people for many years. I was the loudest mouth up there on stage. We would be screaming, head-banging and mass venting. We would all vent our feelings together, which is ideal as compared to participating in political and social forums, and I never felt any restrictions.
Informal relationships are not mere minor interstitial supplements to the major institutions of society. These informal relationships not only include important decision-making processes, such as the family, but also produce much of the background social capital without which the other major institutions of society could not function nearly as effectively as they do.
Bound to seek recognition of its own existence in categories, terms, and names that are not of its own making, the subject seeks the sign of its own existence outside itself, in a discourse that is at once dominant and indifferent. Social categories signify subordination and existence at once. In other words, within subjection the price of existence is subordination.
Sundry manifestations of nature in men and women, are greatly perverted by existing social conventions upheld by both. There are feelings which, under our predatory régime, with its adapted standard of propriety, it is not considered manly to show; but which, contrariwise, are considered admirable in women. Hence repressed manifestations in the one case, and exaggerated manifestations in the other; leading to mistaken estimates.
But what the working-class can do, when once they grow into a solidified organization, is to show the possessing class, through a sudden cessation of all work, that the whole social structure rests on them; that the possessions of the others are absolutely worthless to them without the workers' activity; that such protests, such strikes, are inherent in the system of property and will continually recur until the whole thing is abolished - and having shown that effectively, proceed to expropriate.
It is unfortunately none too well understood that, just as the State has no money of its own, so it has no power of its own. All the power it has is what society gives it, plus what it confiscates from time to time on one pretext or another, there is no other source from which State power can be drawn. Therefore every assumption of State power, whether by gift or seizure leaves society with so much less power; there is never, nor can be, any strengthening of State power without a corresponding and roughly equivalent depletion of social power.
