A Quote by Raymond Geuss
In some central and important cases, ... the existence of specific power relations in the society will produce an appearance of a particular kind. Certain features of the society that are merely local and contingent, and maintained in existence only by the continual exercise of power, will come to seem as if they were universal, necessary, invariant, or natural features of all forms of human social life, or as if they arose spontaneously and uncoercedly by free human action.
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For loving, working, and creative people to throw off the yoke of power it is necessary to abolish power itself, not merely to make the yoke comfortable. Where some have power, others do not, and the two classes persist. A free society is where all have power-power over and responsibility for their own lives, power and reason to respect the lives of others. This is also a society without classes, a society of human beings, not rulers and the ruled.
We lay down a fundamental principle of generalization by abstraction: The existence of analogies between central features of various theories implies the existence of a general theory which underlies the particular theories and unifies them with respect to those central features.
It is only within a free society that the crucial moral features of human life can be protected and preserved
There is a universal need to exercise some kind of power, or to create for one's self the appearance of some power, if only temporarily, in the form of intoxication.
Well, the first thing is that truth and power for me form an antithesis, an antagonism, which will hardly ever be resolved. I can define in fact, can simplify the history of human society, the evolution of human society, as a contest between power and freedom.
If our free society is to endure, those who govern must recognize human dignity and accept the enforcement of constitutional limitations on their power conceived by the Framers . . . . Such recognition will not come from a technical understanding of the organs of government, or the new forms of wealth they administer. It requires something different, something deeper-a personal confrontation with the wellsprings of our society.
Nationality is not a universal human principle but an historical, local fact...Every nation, even a small one, has its own character, its own particular way of life and manner of speaking, feeling, thinking, and behaving. These distinctive features are the essence of nationality, the product of a nation's entire history and conditions of existence. Every nation, like every individual, is of necessity what it is, and has an unquestionable right to be itself. So-called national rights consist precisely of this.
The spirit of a production-centered, commodity-greedy society is such that only the non-conformist can defend himself sufficiently against it. Those who are seriously concerned with love as the only rational answer to the problem of human existence must, then, arrive at the conclusion that important and radical changes in our social structure are necessary, if love is to become a social and not a highly individualistic, marginal phenomenon.
The existence of common features in different forms of life indicates some relationship between the different organisms, and according to the concept of evolution, these relations stem from the circumstance that the higher organisms, in the course of millions of years, have gradually evolved from simpler ones.
I think the most important work that is going on has to do with the search for very general and abstract features of what is sometimes called universal grammar: general properties of language that reflect a kind of biological necessity rather than logical necessity; that is, properties of language that are not logically necessary for such a system but which are essential invariant properties of human language and are known without learning. We know these properties but we don't learn them. We simply use our knowledge of these properties as the basis for learning.
To be clear, civilization is not the same as society. Civilization is a specific, hierarchical organization based on 'power over.' Dismantling civilization, taking down that power structure, does not mean the end of all social order. It should ultimately mean more justice, more local control, more democracy, and more human rights, not less.
In 'Fable 1,' the number of features was more important to me than what the features did. And as a games designer I've come to realize that it's not the number of features you have, it's the way that those features interact.
... the only argument against vivisection that will be seen to have lasting power - that we do not improve human society by means that debase human character.
The evil of the Holocaust was realized through the exercise of a certain kind of power - coercive power. It was a power that sought to dominate and control. It was a power legitimated through law, buttressed by propaganda, augmented by terror, and affected through all the institutions of society.
The church, inserted and active in human society and in history, does not exist in order to exercise political power or to govern the society.
Since the social victim has been oppressed by society, he comes to feel that his individual life will be improved more by changes in society than by his own initiative. Without realizing it, he makes society rather than himself the agent of change. The power he finds in his victimization may lead him to collective action against society, but it also encourages passivity within the sphere of his personal life.
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