A Quote by Colin Ward
The terrifying breakdown of social cohesion in the American city, in spite of intense institutionalized police surveillance equipped with every sophisticated aid to public control, illustrates that social behaviour depends upon mutual responsibility rather than upon the policeman.
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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.
Social cohesion and inclusive growth are additional crucial perspectives to incorporate into public policies, targeting a renewed social contract that reduces inequalities and benefits the whole of society.
I think you have a social responsibility as the villain, which is pretty different from the hero's responsibility. If you have any kind of a social or political conscience at all, the first thing you want to do is make malevolence recognizable to people, almost as a kind of teaching aid.
If an artist is driven primarily by social responsibility, I think the art probably suffers because, again, just as leadership has a rather defined end point or purpose, social responsibility would seem to have a very clear moral context.
Together with the social responsibility of businesses, there is also the social responsibility of consumers. Every person ought to have the awareness that 'purchasing is always a moral-and not simply an economic-act.
A 24-hour police surveillance system will act as a deterrent for anti-social elements.
An absence of antecedents and of relatives is sometimes an aid rather than an impediment to social advancement . . .
My Third-World roots remind me that the vast majority of our fellow human beings live hungry, sick, and uneducated, and that most social scientists, even in that world, ignore that ugly reality. This is why my papers in mathematical sociology deal not with free choice among 30 flavors of ice-cream, but with social structure, social cohesion, and social marginality.
Anarchism is grounded in a rather definite social-psychological hypothesis: that forceful, graceful and intelligent behaviour occurs only when there is an uncoerced and direct response to the physical and social environment; that in most human affairs, more harm than good results from compulsion, top-down direction, bureaucratic planning, pre-ordained curricula, jails, conscription, states.
There is an element - particularly on social media - where I want to encourage positivity and kindness rather than negativity and bashing of other people. I think that is a way I try to incorporate social responsibility into my life, but I feel like my day to day is pretty average.
The foundation of a nation is self-aid, mutual aid and public aid.
You can't do anything in life. The social barriers in life are so intense and horrific that every encounter is just fraught with so many problems and dread. Every social situation is a potential nightmare.
The family unit is fundamental for the educational process and for the development both of individuals and states; hence there is a need for policies which promote the family and aid social cohesion and dialogue.
Even as rigorous a determinist as Karl Marx, who at times described the social behaviour of the bourgeoisie in terms which suggested a problem in social physics, could subject it at other times to a withering scorn which only the presupposition of moral responsibility could justify.
Obesity is the result of a loss of self-control. Indeed, loss of self-control might be said to be the defining social (or anti-social) characteristic of our age: public drunkenness, excessive gambling, promiscuity and common-or-garden rudeness are all examples of our collective loss of self-control.
Almsgiving tends to perpetuate poverty; aid does away with it once and for all. Almsgiving leaves a man just where he was before. Aid restores him to society as an individual worthy of all respect and not as a man with a grievance. Almsgiving is the generosity of the rich; social aid levels up social inequalities. Charity separates the rich from the poor; aid raises the needy and sets him on the same level with the rich.
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