A Quote by George Packer

Whether as victim, demon, or hero, the industrial worker of the past century filled the public imagination in books, movies, news stories, and even popular songs, putting a grimy human face on capitalism while dramatizing the social changes and conflicts it brought.
All the big revolutions, whether it's the Industrial Revolution, the Arab Spring, those changes happened by economic and social shifts brought about by the people's voices, and those things weren't voted for. Most of our changes today are brought about through technology, not by voting.
Human beings need stories, and we're looking for them in all kinds of places; whether it's television, whether it's comic books or movies, radio plays, whatever form, people are hungry for stories.
Marx's own illusion was to think that the working class movement, which he devoted his life to creating and strengthening, would both be socially and politically successful in the industrial nations of Western Europe, and that it would develop an entirely new way of human social life that would retain and even enhance the productive benefits of capitalism while overcoming the inhumanity and exploitation of capitalist social relations. Marx himself had no solutions to these problems. His object of study was capitalism itself.
I think that's the real reason, sometimes, that people talk about my stories as being scary, because if you compare what goes on in my stories to what goes on in popular movies and popular songs, it's very mild.
Industrial capitalism brought representative democracy, but with a weak public mandate and inert citizenry. The digital age offers a new democracy based on public deliberation and active citizenship.
The social problem of the twentieth century is whether civilized nations can restore themselves to sanity after their nineteenth-century aberrations of individualism and capitalism.
For over a century, popular struggles in the democracies have used the nation-state to temper raw capitalism. The power of voters has offset the power of capital. But as national barriers have come down in the name of freer commerce, so has the capacity of governments to manage capitalism in a broad public interest. So the real issue is not "trade" but democratic governance.
And lastly, the political revolutions from 1911 to the present time have done more to bring about tremendous social changes everywhere than even the economic and industrial changes and the new schools.
I guess that’s the thing about a hero’s journey. You might not start out a hero, and you might not even come back that way. But you change, which is the same as everything changing. The journey changes you, whether or not you know it, and whether or not you want it to.
The theory of social contracts extends as far back as Plato. However, it was the great 18th century social philosophers John Locke, Thomas Hobbes, and Jean-Jacques Rousseau who brought the concept of a social contract between citizens and governments sharply into political thinking, paving the way for popular democracy and constitutional republicanism.
For every age there is a popular idea about what madness is, what causes it, and how a mad person should look and behave; and it's usually these popular ideas, rather than those of medical professionals, that turn up in songs and stories and plays and books.
However, it was the great 18th century social philosophers John Locke, Thomas Hobbes, and Jean-Jacques Rousseau who brought the concept of a social contract between citizens and governments sharply into political thinking, paving the way for popular democracy and constitutional republicanism.
Sports movies are often very good at dramatizing the intersection of public and private realms: the body politic.
The news now continues all night, whether it's politicians and the president using social media, or it might be a major news outlet dropping giant stories at 9, 10 o'clock at night.
In the cosmology behind psychology, there is no reason for anyone to be here or to do anything... I'am an accident - a result - and therefore a victim... if I'm only a result of past causes, then I'm a victim of those past causes.... or, if you look at it from the sociological perspective, I'm the result of upbringing, class, race, gender, social prejudices, and economics. So I'm a victim again. A result .
When television captured the popular imagination of the 1950s, a rash of movies satirized Hollywood while also mythologizing it.
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