A Quote by Oscar Fernandes
Politicisation of terrorism for narrow gains is not good for society in general and the country in particular.
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Society gains nothing whilst a man, not himself renovated, attempts to renovate things around him; he has become tediously good insome particular but negligent or narrow in the rest; and hypocrisy and vanity are often the disgusting result.
There is a great difference, whether the poet seeks the particular for the sake of the general or sees the general in the particular. From the former procedure there ensues allegory, in which the particular serves only as illustration, as example of the general. The latter procedure, however, is genuinely the nature of poetry; it expresses something particular, without thinking of the general or pointing to it.
Terrorism should be seen in the light of the country's security and not from the narrow perspective of caste, creed and religion.
It created in me a yearning for all that is wide and open and expansive. Something that will never allow me to fit in in my own country, with its narrow towns and narrow roads and narrow kindnesses and narrow reprimands.
We have determined as a society, as a country, as a people, that the incarceration and the supervision and the specific fines for a particular crime are that person's debt to society.
Society in general maintains such a vested interested in its cozy habits and solidified belief systems that it had rather die - or kill - than entertain change. Consider how threatened religious fundamentalists of all faiths remain to this day by science in general and Darwin in particular.
Money cannot be applied to the *general welfare*, otherwise than by an application of it to some *particular* measure conducive to the general welfare. Whenever, therefore, money has been raised by the general authority, and is to be applied to a particular measure, a question arises whether the particular measure be within the enumerated authorities vested in Congress. If it be, the money requisite for it may be applied to it; if it be not, no such application can be made.
If you view terrorism in Syria from one perspective and terrorism outside Syria from another perspective, it can create problems. If you view terrorism in categories such as good terrorism and bad terrorism, that too can create its own challenges.I think we should not look at these questions individually.
The trajectory of this country [USA] is not positive and particularly for the disadvantaged, as we see what's happening. The gains in productivity have dropped, the gains in income for the middle class and the least advantaged have slowed, at best.
Without deductive logic science would be entirely useless. It is merely a barren game to ascend from the particular to the general, unless afterwards we can reverse the process and descend from the general to the particular, ascending and descending like angels on Jacob's ladder.
All necessary steps needed to be taken to tackle terrorism will be adopted...but we will keep in mind that a particular religion or section of society does not face problems unnecessary
It's true: one of the things that I've always thought about American society is that you never get the sort of natural politicisation of class consciousness that you would get in the United Kingdom or even in Australia.
In [Aristotle's] formal logic, thought is organized in a manner very different from that of the Platonic dialogue. In this formal logic, thought is indifferent toward its objects. Whether they are mental or physical, whether they pertain to society or to nature, they become subject to the same general laws of organization, calculation, and conclusion - but they do so as fungible signs or symbols, in abstraction from their particular "substance." This general quality (quantitative quality) is the precondition of law and order - in logic as well as in society - the price of universal control.
Islamism is not Islam. Islamism is the politicisation of Islam, the desire to impose a version of this ancient faith over society.
There are two great rules of life; the one general and the other particular. The first is that everyone can, in the end, get what he wants, if he only tries. That is the general rule. The particular rule is that every individual is, more or less, an exception to the rule.
First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.
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