A Quote by Karl Wilhelm Friedrich Schlegel
Some speak of the public as if it were someone with whom they have had dinner at the Leipzig Fair in the Hotel de Saxe. Who is this public? The public is not a thing, but rather an idea, a postulate, like the Church.
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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.
My own views on all matters of public revenue and public expenditure are conditioned by an acute appreciation of whose is the sacrifice that produces public revenue and to whom accrues the benefit of public spending.
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.
Much of what's called 'public' is increasingly a private good paid for by users - ever-higher tolls on public highways and public bridges, higher tuitions at so-called public universities, higher admission fees at public parks and public museums.
If there is an ‘overabundance’ of an idea in the absence of direct governmental action - which there well might be when compared with some ideal state of public debate - then action disfavoring that idea might ‘un-skew,’ rather than skew, public discourse.
Only whites were allowed by law and practice to attend the University of Mississippi - a public institution supported by public dollars. Anything public and supported by public dollars is for me.
Public office is a public trust, the authority and opportunities of which must be used as absolutely as the public moneys for the public benefit, and not for the purposes of any individual or party.
Nouns are seldom improved by the modifier 'public.' Few of us, given a private alternative, prefer public restrooms or public transportation or public displays of affection.
Public taste changes and the aesthetic of a culture changes over time, so the idea isn't to appeal to the aesthetic of the moment and what people will like right now; the idea is to somehow keep yourself in the public memory so that as taste evolves it will eventually come to embrace your thing. So, it's about writing to be remembered rather than writing to be liked.
Legally speaking, the term 'public rights' is as vague and indefinite as are the terms 'public health,' 'public good,' 'public welfare,' and the like. It has no legal meaning, except when used to describe the separate, private, individual rights of a greater or less number of individuals.
We all have one other world we live in: our public world. Some people call it our public persona. This is the world where someone who doesn't know you privately, personally, or professionally hears your name and has some opinion about you one way or another. So the question becomes: where is integrity rooted? Some people think it's rooted in their public life. They spend all of their time trying to spin their public image. It's not rooted there, however. It's simply revealed there. People who lack integrity will have it revealed publicly.
... the People of God have to elect public servants who know the difference between serving the public and killing the public, and that those who can't tell the difference don't belong in public office.
In a progressively privatised city, the defence of public space, the production of new public space, and saving what is public really for the public is very important.
I think that the public is in and the public is in big, and the public is not, I don't think going to pull out because the public knows what I said about 1987.
From the moment I leave my house or my hotel room, the public owns me. The public made Alice Cooper and I can't imagine ever turning my back on my fans.
It is not necessary for the politician to be the slave of the public's group prejudices, if he can learn how to mold the mind of the voters in conformity with his own ideas of public welfare and public service. The important thing for the statesman of our age is not so much to know how to please the public, but to know how to sway the public. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country.
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