A Quote by Garrett Hardin
Using the commons as a cesspool does not harm the general public under frontier conditions, because there is no public, the same behavior in a metropolis is unbearable.
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In the U.S., the term 'general aviation' means its exact opposite, the way 'public school' does in England. An English public school is private and, on top of that, exclusive. Likewise, general-aviation airports in the U.S. are for everyone but the general public.
Using political power, the elite can induce local authorities to facilitate enclosure and privatisation of land, water, and other hitherto public amenities. And they can pressurise public administrations to cut taxes, reducing financial resources for maintaining the remaining commons.
Think of a public library, worth more for those who cannot afford numerous books. Think of a public waterway or fishing ground. All types of commons have imputed monetary value that together comprise a source of social income. As such, the commons reduces economic inequality and insecurity in society.
Well, I try not to think about the general public since I have no idea what the general public is and I don't think anybody does.
A society - any society - is defined as a set of mutual benefits and duties embodied most visibly in public institutions: public schools, public libraries, public transportation, public hospitals, public parks, public museums, public recreation, public universities, and so on.
The new rule says that the FBI has the right to go to public places on the same terms and conditions as other members of the public for counterterrorism purposes.
Public service does not necessarily mean service in the House of Commons, and public service is not synonymous with partisan political activity. It comes in a thousand colours, but the common denominator is: it's not about me - it's about we.
The new rule says that the FBI has the right to go to public places on the same terms and conditions as other members of the public for counter-terrorism purposes.
In effective, sustained citizen action, people learn the skills of public life with which to act effectively. "Commons," or the common wealth-the public goods that are objects of sustainable public action-become not only occasions for collaboration by invaluable sources of citizen education in their own right because they are the occasions for learning such skills.
The difference between comedians and the general public is that we are meant to be funnier. And when you've got politicians giving material so easy that the general public is doing it, what is the necessity of us anymore?
Don't talk to me about appealing to the public. I am done with the public, for the present anyway. The public reads the headlines and that is all. The story itself is fair and shows the facts. That would be all right if the public read the facts. But it does not. It reads the headlines and listens to the demagogues and that's the stuff public opinion is made of.
Modern 'public health' initiatives have moved well beyond what could reasonably be classified as public goods. Today, government undertakes all sorts of policies in the name of public health that are aimed at regulating personal behavior.
Philosophers feel a little more cautious about letting down their technical guard lest the general public doesn't recognize their special credentials. It's the fact that philosophy is of general interest that, paradoxically, keeps philosophers from wanting to speak in a way that's accessible to the general public.
If the general public demanded better, they'd get better, because the marketplace responds to the public's needs and desires.
Without general elections, without unrestricted freedom of press and assembly, without a free struggle of opinion, life dies out in every public institution, becomes a mere semblance of life, in which only the bureaucracy remains as the active element. Public life gradually falls asleep, a few dozen party leaders of inexhaustible energy and boundless experience direct and rule. Such conditions must inevitably cause a brutalization of public life: attempted assassinations, shootings of hostages, etc.
There is a connection, hard to explain logically but easy to feel, between achievement in public life and progress in the arts. The age of Pericles was also the age of Phidias. The age of Lorenzo de Medici was also the age of Leonardo da Vinci. The age of Elizabeth was also the age of Shakespeare. And the New Frontier for which I campaign in public life, can also be a New Frontier for American art.
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