A Quote by John Dewey
A society which is mobile, which is full of channels for the distribution of a change occurring anywhere, must see to it that its members are educated to personal initiative and adaptability.
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The Caring for Climate initiative is fully aligned with our own explicit commitments, which reflect our respect for society in which we operate, respect for the environment, respect for the future generations. Climate change must be addressed through mutually beneficial collaboration and multi-stakeholder channels to be effective ultimately.
When I started, every film got a full theatrical distribution. Today, almost no low budget films, maybe two or three a year, will get a full theatrical distribution. We've been frozen out of that, which means they must be aware that for a full theatrical distribution it either has to be something like Saw or some exploitation film of today or an extremely well made personal film.
A society which makes provision for participation in its good of all its members on equal terms and which secures flexible readjustment of its institutions through interaction of the different forms of associated life is in so far democratic. Such a society must have a type of education which gives individuals a personal interest in social relationships and control, and the habits of mind which secure social changes without introducing disorder.
An ideal society should be mobile, should be full of channels for conveying a change taking place in one part to other parts. In an ideal society, there should be many interests consciously communicated and shared.
I can't say I know how to change the society, but I share the feeling that this society is full of technology which depersonalizes people, which seems to drain a sense of reality from our lives. It's full of a lot of other things too.
The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded.
My view... would be that we are entering upon a new and interim society which is neither capitalist nor socialist, but in which we can achieve central planning without loss of individual initiative, by the mere process of absorbing initiative in the function of planning.
What we see is that we actually have digital channels through which the customers interact, but we also take the absolute brick channels, which is the branch, and convert that experience into a more digitised experience.
The outstanding faults of the economic society in which we live are its failure to provide for full employment and its arbitrary and inequitable distribution of wealth and incomes.
Real change in society must start from individual initiative.
Personality must be educated, and personality cannot be educated by confining its operations to technical and specialized things, or to the less important relationships of life. Full education comes only when there is a responsible share on the part of each person, in proportion to capacity, in shaping the aims and policies of the social groups to which he belongs.
An initiative was essentially led by civil society because the policy of the government was that Africans must not be taught to graze in pastures which were reserved for the main white group.
These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of everyone of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.
[T]rue socialism must be voluntary - not coerced. Even in the most complete system of society we can conceive the individual must still have rights and property. He must appropriate food to sustain his life. He must wear clothes which are his. He must have his private and exclusive apartment, and must have the right to be in some place on God's earth from which he cannot be evicted by landlord of society.
I ask that you offer to the political arena, and to the critical problems of our society which are decided therein, the benefit of the talents which society has helped to develop in you. I ask you to decide, as Goethe put it, whether you will be an anvilor a hammer. The question is whether you are to be a hammerwhether you are to give to the world in which you were reared and educated the broadest possible benefits of that education.
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.
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