A Quote by Gunnar Myrdal
The Negro problem, like all other political problems, is fundamentally a moral issue. This is realism, not idealism. Those of my colleagues who believe that they are particularly 'hard boiled' because they overlook the fact that human beings are struggling for their consciences are simply unrealistic.
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Fundamentally, all art is about human beings. You're always showing larger moral questions through the smaller moral, philosophical, or political choices through one character in the book.
Political realism is aware of the moral significance of political action. It is also aware of the ineluctable tension between the moral command and the requirements of successful political action. And it is unwilling to gloss over and obliterate that tension and thus to obfuscate both the moral and the political issue by making it appear as though the stark facts of politics were morally more satisfying than they actually are, and the moral law less exacting than it actually is.
I was deeply interested in conveying what is a deeply felt conviction of my own. This is simply to suggest that human beings must involve themselves in the anguish of other human beings. This, I submit to you, is not a political thesis at all. It is simply an expression of what I would hope might be ultimately a simple humanity for humanity's sake.
Idealism, unrealistic idealism, is always contrasted with the reality of the people, of the man in the street. The details of daily life are always more convincing than the political fantasies of the earlier generations.
I think that practising the law, particularly litigation, and particularly in Glasgow, has always been difficult enough without adding to it by having problems with professional colleagues or former colleagues.
Idealism is like a castle in the air if it is not based on a solid foundation of social and political realism.
One of the mistakes we'll make because we're human beings is to believe that your vision is a fact. That's the natural optimism of human beings.
I confess that I am not charmed with the ideal of life held out by those who think that the normal state of human beings is that of struggling to get on; that the trampling, crushing, elbowing, and treading on each other's heels, which form the existing type of social life, are the most desirable lot of human beings
What she needs, at least one thing she needs, is companionship. After all why should she eat? Who needs her to be alive? What we call psychosis is sometimes simply realism. But human beings can't live on realism alone.
All I am asking is that we follow the golden rule: "Do unto others as you would have them do unto you." This is fundamentally a moral issue, not an economic issue. Given what we know now, it is simply unethical to impose risk of grave damage on future generations just so that we can have a few more consumer products today.
A person is a person through other persons. None of us comes into the world fully formed. We would not know how to think, or walk, or speak, or behave as human beings unless we learned it from other human beings. We need other human beings in order to be human. I am because other people are. A person is entitled to a stable community life, and the first of these communities is the family.
Unfortunately, philosophers of science usually regard scientific realism and scientific anti-realism as monistic doctrines. The assumption is that there is one goal of all scientific inference - finding propositions that are true, or finding propositions that are predictively accurate. In fact, there are multiple goals. Sometimes realism is the right interpretation of a scientific problem, while at other times instrumentalism is.
For real human beings, the only realism is an embodied realism.
Human beings have rights, because they are moral beings: the rights of all men grow out of their moral nature; and as all men havethe same moral nature, they have essentially the same rights. These rights may be wrested from the slave, but they cannot be alienated: his title to himself is as perfect now, as is that of Lyman Beecher: it is stamped on his moral being, and is, like it, imperishable.
Democracy, taken in its narrower, purely political, sense, suffers from the fact that those in economic and political power possess the means for molding public opinion to serve their own class interests. The democratic form of government in itself does not automatically solve problems; it offers, however, a useful framework for their solution. Everything depends ultimately on the political and moral qualities of the citizenry.
And if we’re talking about hard-boiled detectives, too, what could be more hardboiled than the worldview of Ligotti or Cioran? They make the grittiest of crime writers seem like dilettantes. Next to The Conspiracy Against the Human Race, Mickey Spillane seems about as hard-boiled as bubble gum.
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