A Quote by Owen Jones

Private schools do confer other advantages, of course: whether it be networks, or a sense of confidence that can shade into a poisonous sense of social superiority.
To feel strong, to walk amongst humans with a tremendous feeling of confidence and superiority is not at all wrong. The sense of superiority in bodily strength is borne out by the long history of mankind paying homage in folklore, song and poetry to strong men
Social networks, professional networks, offices, and schools help keep high earners in place.
Human beings are social creatures. We are social not just in the trivial sense that we like company, and not just in the obvious sense that we each depend on others. We are social in a more elemental way: simply to exist as a normal human being requires interaction with other people.
When you educate a girl, you kick-start a cycle of success. It makes economic sense. It makes social sense. It makes moral sense. But, it seems, it's not common sense yet.
Private education can give you confidence, which is marvellous; a sense of entitlement isn't.
BitCoin is actually an exploit against network complexity. Not financial networks, or computer networks, or social networks. Networks themselves.
I have no problems with private schools. I graduated from one and so did my mother. Private schools are useful and we often use public funds to pay for their infrastructures and other common needs.
Single-sex private schools, especially in the middle of nowhere on a bleak hill in County Durham - I don't think they make sense.
If you're to look at people's social networks, not a lot of white people have a social network that has lots of black people - it doesn't happen. It makes sense to me that online would be as segregated as offline because it's just mimicking patterns that exist in real life.
In a sense, communications networks can be defined entirely by who has cryptographic keys, and I think a lot of networks will work that way in the future.
When man faces man the one attempts to put the other to sleep and the other continuously wants to maintain his uprightness. But this is, to speak in the Goethean sense, the archetypal phenomenon of social science. This sleeping-into we may call the social principle, the social impulse of the new era: we have to live over into the other; we have to dissolve with our soul into the other.
Yes, over the centuries economic progress has reduced some gross disparities - modern Americans are relatively unlikely to simply starve to death (though it can happen), so in that sense the gap between rich and poor has narrowed. But the question isn't whether society is, in some sense, more equal than it was in 1900. It's whether it is radically more unequal than it was in 1970. And of course it is.
The private detective of fiction is a fantastic creation who acts and speaks like a real man. He can be completely realistic in every sense but one, that one sense being that in life as we know it such a man would not be a private detective.
We all have a world of things inside ourselves and each one of us has his own private world. How can we understand each other if the words I use have the sense and the value that I expect them to have, but whoever is listening to me inevitably thinks that those same words have a different sense and value, because of the private world he has inside himself, too.
I never wake up wondering whether the day is going to be a meaningful one or whether my labors are gonna be worthwhile. They may be futile, but it doesn't mean they're not important, in a moral sense and in an historical sense.
I reject the idea that humans are superior to other life forms. . . Man is just an ape with an overly developed sense of superiority.
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