Sociology Quotes - Page 6

For the canons of good society are, or should be, the same as the canons of art. Form is absolutely essential to it.

When choosing a profession, a person will have good incentive for personal development by choosing such a profession that represents a personal challenge.

Dehumanization isn’t a way of talking. It’s a way of thinking—a way of thinking that, sadly, comes all too easily to us. Dehumanization is a scourge, and has been so for millennia. It acts as a psychological lubricant, dissolving our inhibitions and inflaming our destructive passions. As such, it empowers us to perform acts that would, under other circumstances, be unthinkable.

Nobody likes to see a stupid guy wise up.

Teach your little ones about the rules of decent behaviour. When they grow up, it will be too late to learn.

When people criticize me for not having any respect for existing structures and institutions, I protest. I say I give institutions and structures and traditions all the respect that I think they deserve. That's usually mighty little, but there are things that I do respect. They have to earn that respect. They have to earn it by serving people. They don't earn it just by age or legality or tradition.

To recognize and comprehend what influences us and others is to function with purpose.

It is always of interest to know what strikes another human being as remarkable.

For historical currents do not irresistibly propel themselves and everyone in their path. No matter what their broader structural or ideological roots, they both carry along and are carried along by people, who are not merely passengers of history, but pilots as well.

History shows that where ethics and economics come in conflict, victory is always with economics. Vested interests have never been known to have willingly divested themselves unless there was sufficient force to compel them.

If man--if each one of us--abdicates his responsibilities with regard to values; if each one of us limits himself to leading a trivial existence in a technological civilization, with greater adaptation and increasing success as his sole objectives; if we do not even consider the possibility of making a stand against these determinants, then everything will happen as I have described it, and the determinates will be transformed into inevitabilities.

The use of market values and technology as a social barometer has devalued the worth of individuals, rendered irrelevant the quality of their lives, and stunted their creativity.

As a general rule...people ask for advice only in order not to follow it; or if they do follow it, in order to have someone to blame for giving it.

That is the paradox of the epidemic: that in order to create one contagious movement, you often have to create many small movements first.

My dear, I used to think I was serving humanity . . . and I pleasured in the thought. Then I discovered that humanity does not want to be served; on the contrary it resents any attempt to serve it. So now I do what pleases myself.

People are, generally speaking, either dead certain or totally indifferent.

With sociology one can do anything and call it work.

Your fear of becoming a cliche is what turns you into one. If you remove the fear, we are all really walking contradictions, hypocrites and paradoxical cliches

Happy is the people that is without history. And thrice is the people without sociology.

The more we understand what is happening in the world, the more frustrated we often become, for our knowledge leads to feelings of powerlessness. We feel that we are living in a world in which the citizen has become a mere spectator or a forced actor, and that our personal experience is politically useless and our political will a minor illusion. Very often, the fear of total permanent war paralyzes the kind of morally oriented politics, which might engage our interests and our passions. We sense the cultural mediocrity around us-and in us-and we know that ours is a time when, within and between all the nations of the world, the levels of public sensibilities have sunk below sight; atrocity on a mass scale has become impersonal and official; moral indignation as a public fact has become extinct or made trivial.

Neither the life of an individual nor the history of a society can be understood without understanding both.

Having wallowed in a delightful orgy of anti-French sentiment, having deplored and applauded the villains themselves, having relished the foibles of bankers, railwaymen, diplomats, and police, the public was now ready to see its faith restored in the basic soundness of banks, railroads, government, and police.

Rather than looking for explanations for why all people deserve to be treated with compassion and respect, we ought to be working at creating a world in which people are treated with compassion and respect. Human rights aren’t lying around waiting to be discovered. They’re made, not found.

Our job in this life is not to shape ourselves into some ideal we imagine we ought to be, but to find out who we already are and become it.

On election days, the burdens of poverty and corruption and of a creaky economic system are put aside, and India celebrates. Many voters dress especially for the occasion... None quite voice the thought, but those who came in a steady stream to vote seemed to be saying that India may have fallen far behind its neighbors in the struggle for prosperity, but as long as it can choose its governments, it can hope for better in the future.

The best advice will come from the person who has no personal interest in the matter.

The social phenomenon of economic growth is, thanks to the principle of the conservation of matter, nothing other than the physical phenomenon of increasing resource depletion.

The artist tries to show reason in experience and appearance – and lyric is the daily appearance, the commonplace dress, of reason. It shows us the rational. It makes the epic pattern human. It's the footprint on the pathway. In the epic-lyric the individual and particular are no longer isolated but are placed in a historical, social, human pattern. That's why there's a political way of cutting bread or wearing shoes.

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations.

Many people think that the theory of the selfish gene says that “animals try to spread their genes.” That misstates the facts and it misstates the theory. Animals, including most people, know nothing about genetics and care even less. People love their children not because they want to spread their genes (consciously or unconsciously) but because they can’t help it. That love makes them try to keep their children warm, fed, and safe. What is selfish is not the real motives of the person but the metaphorical motives of the genes that built the person. Genes “try” to spread themselves by wiring animals’ brains so the animals love their kin and try to keep warm, fed, and safe.

On ne peut opposer absraitement le spectacle et l'activité sociale effective.

I spent the beginning of my focus on activism by doing what most everyone else was doing; blaming other people and institutions. Don’t like the war? Let’s blame the president, congress, or lobbyists. Don’t like ecological disregard? Let’s blame this or that corrupt corporation or some regulatory body for poor performance. Don’t like being poor and socially immobile? Let’s blame government coercion and interference in this free market utopia everyone keeps talking about.The sobering truth of the matter is that the only thing to blame is the dynamic, causal unfolding of system expression itself on the cultural level. In other words, none of us create or do anything in isolation – it’s impossible. We are system-bound both physically and psychologically; a continuum. Therefore our view of causality with respect to societal change can only be truly productive if we seek and source the most relevant sociological influences we can and begin to alter those effects from the root causes.

At the behest of the criterion of authenticity, much that was once thought to make up the very fabric of culture has come to seem of little account, mere fantasy or ritual, or downright falsification. Conversely, much that culture traditionally condemned and sought to exclude is accorded a considerable moral authority by reason of the authenticity claimed for it, for example, disorder, violence, unreason.

It is only when you meet someoneof a different culture from yourself that you begin to realize what your ownbeliefs really are.

The appeal to the 'natural' is one of the most powerful aspects of common-sense thinking but it is a way of understanding social relations which denies history and the possibility of change for the future.

individuals are concerned notwith the moral issue of realizing these standards, but withthe amoral issue of engineering a convincing impression thatthese standards are being realized. Our activity, then, islargely concerned with moral matters, but as performers wedo not have a moral concern in these moral matters. Asperformers we are merchants of morality. Our day is givenover to intimate contact with the goods we display and ourminds are filled with intimate understandings of them; but itmay well be that the more attention we give to these goods,th e more d is ta n t we feel from them and from those who arebelieving enough to buy them. To use a different imagery,the very obligation and profitablility of appearing always ina steady moral light, of being a socialized character, forcesus to be the sort of person who is practiced in the ways ofthe stage.

I am a habitual rule-breaker

The violence of a lower-class man may indeed express rage, but it is aimed not at society but at the asshole who scraped his car and dissed him in front of a crowd.

O comportamento ritual não só revela realidades práticas e mundanas, é também um teatro vivo da psicologia colectiva e uma das mais ricas expressões da ideologia e crenças - mentalidade - de uma sociedade. Afinal de contas, como os antropólogos notaram, a religião é mais do que um padrão de relações sociais: é uma expressão da capacidade humana para imaginar a estrutura da sociedade. O ritual religioso não é apenas construção cultural: é uma forma de cognição que constrói modelos de realidade e paradigmas de comportamento. E dentro deste processo pelo qual a realidade é definida, o ritual da morte joga um papel central.

Life is a useless passion, an exciting journey of a mammal in survival mode. Each day is a miracle, a blessing unexplored and the more you immerse yourself in light, the less you will feel the darkness. There is more to life than nothingness. And cynicism. And nihilism. And selfishness. And glorious isolation. Be selfish with yourself, but live your life through your immortal acts, acts that engrain your legacy onto humanity. Transcend your fears and follow yourself into the void instead of letting yourself get eaten up by entropy and decay. Freedom is being yourself without permission. Be soft and leave a lasting impression on everybody you meet