A Quote by E. O. Wilson

Individual versus group selection results in a mix of altruism and selfishness, of virtue and sin, among the members of a society. If one colony member devotes its life to service over marriage, the individual is of benefit to the society, even though it does not have personal offspring. A soldier going into battle will benefit his country, but he runs a higher risk of death than one who does not. An altruist benefits the group, but a layabout or coward who saves his own energy and reduces his bodily risk passes the resulting social cost to others.
Individual versus group selection results in a mix of altruism and selfishness, of virtue and sin, among the members of a 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.
All initiation of force is a violation of someone else's rights, whether initiated by an individual or the state, for the benefit of an individual or group of individuals, even if it's supposed to be for the benefit of another individual or group of individuals.
Individualism regards man - every man - as an independent, sovereign entity who possesses an inalienable right to his own life, a right derived from his nature as a rational being. Individualism holds that a civilized society, or any form of association, cooperation or peaceful co-existence among men, can be achieved only on the basis of the recognition of individual rights - and that a group, as such, has no rights other than the individual rights of its members.
Any group or "collective," large or small, is only a number of individuals. A group can have no rights other than the rights of its individual members. In a free society, the "rights" of any group are derived from the rights of its members through their voluntary individual choice and contractual agreement, and are merely the application of these individual rights to a specific undertaking... A group, as such, has no rights.
A typical mathematician does not actively try to be useful. Individual mathematicians are motivated primarily by a subtle mixture of ambition and intellectual curiosity, and not by a wish to benefit society, nevertheless, mathematics as a whole does benefit society.
It is possible that an individual may be successful, largely because he conserves all his powers for individual achievement and does not put any of his energy into the training which will give him the ability to act with others. The individual acts promptly, and we are dazzled by his success while only dimly conscious of the inadequacy of his code.
Just as a moral distinction is drawn between "those at risk" and "those posing a risk", health education routinely draws a distinction between the harm caused by external causes out of the individual's control and that caused by oneself. Lifestyle risk discourse overturns the notion that health hazards in postindustrial society are out of the individual's control. On the contrary, the dominant theme of lifestyle risk discourse is the responsibility of the individual to avoid health risks for the sake of his or her own health as well as the greater good of society.
Every one of the constituent elements of a social group, in a modern city as in a savage tribe, is born immature, helpless, without language, beliefs, ideas, or social standards. Each individual, each unit who is the carrier of the life-experience of his group, in time passes away. Yet the life of the group goes on.
If you consider risk versus benefit, I mean, what is the risk of meditating? You just spend twenty minutes meditating. It's one of the things you can say is pretty much zero risk and there is the potential for massive benefit. Even if it's just minimal benefit, who wouldn't want that?
Altruism demands that an individual serve others, but doesn’t stipulate whether those others should be one’s family, or the homeless, or society as a whole. Collectivism states that, in politics, society comes first and the individual must obey. Collectivism is the application of the altruist ethics to politics.
Among other grand achievements, F. A. Hayek had a remarkable career pointing out the flaws in collectivism. One of his keenest insights was that, paradoxically, any collectivist system necessarily depends on one individual (or small group) to make key social and economic decisions. In contrast, a system based on individualism takes advantage of the aggregate, or 'collective,' information of the whole society; through his actions each participant contributes his own particular, if incomplete, knowledge-information that could never be tapped by the individual at the head of a collectivist state.
He who stands aloof runs the risk of believing himself better than others and misusing his critique of society as an ideology for his private interest.
Having come into contact with a civilization which has over-emphasized the freedom of the individual, we are in fact faced with one of the big problems of Africa in the modern world. Our problem is just this: how to get the benefits of European society - benefits that have been brought about by an organization based upon the individual - and yet retain African's own structure of society in which the individual is a member of a kind of fellowship.
I want everyone to keep the property that he has acquired for himself according to the principle: benefit to the community precedes benefit to the individual. But the state should retain supervision and each property owner should consider himself appointed by the state. It is his duty not to use his property against the interests of others among his own people. This is the crucial matter. The Third Reich will always retain its right to control the owners of property.
The Socratic maxim that the recognition of our ignorance is the beginning of wisdom has profound significance for our understanding of society. Most of the advantages of social life, especially in the more advanced forms that we call "civilization" rest on the fact that the individual benefits from more knowledge than he is aware of. It might be said that civilization begins when the individual in the pursuit of his ends can make use of more knowledge than he has himself acquired and when he can transcend the boundaries of his ignorance by profiting from knowledge he does not himself possess.
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