A Quote by Reinhold Niebuhr

All social cooperation on a larger scale than the most intimate social group requires a measure of coercion. — © Reinhold Niebuhr
All social cooperation on a larger scale than the most intimate social group requires a measure of coercion.
Socialism is nothing more nor less than the social, political and ideological system which breaks the fetters upon economic growth created under capitalism and opens the way to a new period of economic and social expansion on a much larger scale.
As a group, housewives to-day suffer more from social isolation and loss of purpose than any other social group, except, perhaps, the old.
Social thinking requires very exacting thresholds to be powerful. For example, we've had social thinking for 200,000 years, and hardly anything happened that could be considered progress over most of that time. This is because what is most pervasive about social thinking is 'how to get along and mutually cope.'
Within even the most social group there are many relations that are not as yet social.
Any Organized social group is always a stratified social body. There has not been and does not exist any permanent social group which is "flat" and in which all members are equal.
Caprice, independence and rebellion, which are opposed to the social order, are essential to the good health of an ethnic group. We shall measure the good health of this group by the number of its delinquents. Nothing is more immobilizing than the spirit of deference.
The most creative social strategy we have to offer is the church. Here we show the world a manner of life the world can never achieve through social coercion or governmental action. We serve the world by showing it something that it is not, namely, a place where God is forming a family out of strangers.
I think that all moralities adequately serving the function of fostering social cooperation must contain a norm of reciprocity - a norm of returning good for good received. Such a norm is a necessity, I argue, because it helps relieve the strains on motivation of contributing to social cooperation when it comes into conflict with self-interest.
For many of these people the social is just a mirror of themselves. I'm not against the social, but I want something genuinely social, not something that has been fetishized as social so that a group of people can feel better about themselves.
A peaceful world requires collective measures for the prevention of war, international cooperation to solve economic and social problems, and respect for human rights.
Problems become privatized and removed from larger social issues. This is one task, connecting the personal problems to larger social issues that progressive leftist intellectuals have failed to take on as a major political and educational project.
I suppose it's not a social norm, and not a manly thing to do - to feel, discuss feelings. So that's what I'm giving the finger to. Social norms and stuff...what good are social norms, really? I think all they do is project a limited and harmful image of people. It thus impedes a broader social acceptance of what someone, or a group of people, might actually be like.
I try to think of the social function of fiction as drawing the individual toward larger social and political questions. But I'm also very comfortable in saying that my novel - any novel - doesn't matter as much as larger questions of how we can see justice done.
At every point I am besieged by people who would like me to conform to some social norm of whatever sort of social group they expect me to be a part of. I never have any identification with these social groups.
Every one of the constituent elements of a social group, in a modern city as in a savage tribe, is born immature, helpless, without language, beliefs, ideas, or social standards. Each individual, each unit who is the carrier of the life-experience of his group, in time passes away. Yet the life of the group goes on.
The marvellous thing about writing, whether it be fiction or journalism, is that it is simultaneously the most intimate and the most anonymous of meetings between people. It is profoundly intimate in reaching into the psyche of another, at the same time as being devoid of social characteristics, cultural characteristics, economic characteristics.
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