A Quote by Albert Einstein
The health of society thus depends quite as much on the independence of the individuals composing it as on their close political cohesion.
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The degree of tolerance attainable at any moment depends on the strain under which society is maintaining its cohesion.
[T]here are, at bottom, basically two ways to order social affairs, Coercively, through the mechanisms of the state - what we can call political society. And voluntarily, through the private interaction of individuals and associations - what we can call civil society. ... In a civil society, you make the decision. In a political society, someone else does. ... Civil society is based on reason, eloquence, and persuasion, which is to say voluntarism. Political society, on the other hand, is based on force.
Leaders have devoted themselves to politics, little knowing, it seems
that political independence disappears without economic independence
that economic independence is the foundation of political independence.
Over the centuries, close-knit tribes have played an important part in the cohesion of Libyan society.
Politics is the gizzard of society, full of grit and gravel, and the two political parties are its opposite halves - sometimes split into quarters - which grind on each other. Not only individuals but states have thus a confirmed dyspepsia.
As individuals express their life, so they are. What they are, therefore, coincides with their production, both with what they produce and with how they produce. The nature of individuals thus depends on the material conditions determining their production.
There are a lot of things we as individuals can't do much about. We can't solve global warming as individuals, or health care problems, but as individuals, most of us can get our kids reading. We can do that.
Whereas the health of an individual depends on the ego's regular descent and return to and from the unconscious, a society's longevity depends on actual people journeying into the unknown and returning with ideas.
The health of a society is truly measured by the quality of its concern and care for the health of its members . . . The right of every individuals to adequate health care flows from the sanctity of human life and that dignity belongs to all human beings . . . We believe that health is a fundamental human right which has as its prerequisites social justice and equality and that it should be equally available and accessible to all.
We tend to think and feel in terms of the art we like; and if the art we like is bad then our thinking and feeling will be bad. And if the thinking and feeling of most of the individuals composing a society is bad, is not that society in danger?
Many psychiatrists and psychologists refuse to entertain the idea that society as a whole may be lacking in sanity. They hold that the problem of mental health in a society is only that of the number of 'unadjusted' individuals, and not of a possible unadjustment of the culture itself.
World Health Day is an opportunity to highlight the problem, but above all, to stimulate action. It is an occasion to call on all partners - governments, international donors, civil society, the private sector, the media, families and individuals alike - to develop sustainable activities for the survival, health and well-being of mothers and children. On this World Health Day, let us rededicate ourselves to that mission.
More directly linked to the impact of technology, it involves the gradual appearance of a more controlled and directed society. Such a society would be dominated by an elite whose claim to political power would rest on allegedly superior scientific know-how. Unhindered by the restraints of traditional liberal values, this elite would not hesitate to achieve its political ends by using the latest modern techniques for influencing public behavior and keeping society under close surveillance and control.
You could make a good case that the history of social life is about the history of the technology of memory. That social order and control, structure of governance, social cohesion in states or organizations larger than face-to-face society depends on the nature of the technology of memory - both how it works and what it remembers. In short, what societies value is what they memorize, and how they memorize it, and who has access to its memorized form determines the structure of power that the society represents and acts from.
Gingrich first backed the concept in 1993, "I am for people, individuals - exactly like automobile insurance - individuals having health insurance and being required to have health insurance.
And so much depends, I told Augustus, upon a blue sky cut open by the branches of the trees above. So much depends upon the transparent G-tube erupting from the gut of the blue-lipped boy. So much depends upon the observer of the universe.
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