A Quote by Samuel P. Huntington
The larger society has to recognize some degree of autonomy for the minority: the right to practice their own religion and way of life and to some extent their language.
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The concept of the "information society" is both vague and all-embracing. Different participants meant different things by it. In practice, though, World Summit on the Information Society only dealt with a small number of issues: ICTs and human rights (to some extent), ICTs and development (to some extent), infrastructure finance and Internet governance. Very large aspects of what might have been included in the "information society" were not really discussed.
Some feminist critics debate whether we take our meaning and sense of self from language and in that process become phallocentric ourselves, or if there is a use of language that is, or can be, feminine. Some, like myself, think that language is itself neither male nor female; it is creatively expansive enough to be of use to those who have the wit and art to wrest from it their own significance. Even the dread patriarchs have not found a way to 'own' language any more than they have found a way to 'own' earth (though many seem to believe that both are possible).
The writer's language is to some degree the product of his own action; he is both the historian and the agent of his own language.
The unvarnished truth is that almost all the people you meet feel themselves superior to you in some way, and a sure way to their hearts is to let them realize in some subtle way that you recognize their importance, and recognize it sincerely.
I have exercises that lead participants to discover for themselves that their deepest fulfillment comes when what they're doing is of benefit to larger society in some way. This really knocks some for a loop - especially those schooled in the 'take no prisoners' approach.
When you have increased migration of peoples and ethnic and religious minorities, you develop a set of rules and language the larger society can accept and the minority community can accept.
It [also] lives on its history, now, to some extent: its achievements [ of the Commonwealth] in Rhodesia and South Africa, which were enormous. And they'll live on that for some time, I guess. And there is still - I'm out of touch with it now, of course - but I still think there is a degree of cooperation at the economic level, to some extent, with the more developed countries helping the less developed. How substantial that is now, I simply am not versed.
Some people think that religion is not essential to society. I do not hold this view. I consider the foundation of religion to be essential to the life and practices of a society.
Life becomes religious whenever we make it so: when some new light is seen, when some deeper appreciation is felt, when some larger outlook is gained, when some nobler purpose is formed, when some task is well done.
For some of my friends who raise personal objections to marriage equality, they still recognize the importance of being accepting. And many of them also recognize that regardless of what they choose to believe or practice at home or at their church, that doesn't give them the right to discriminate.
Religion is not about accepting twenty impossible propositions before breakfast, but about doing things that change you. It is a moral aesthetic, an ethical alchemy. If you behave in a certain way, you will be transformed. The myths and laws of religion are not true because they they conform to some metaphysical, scientific or historical reality but because they are life enhancing. They tell you how human nature functions, but you will not discover their truth unless you apply these myths and doctrines to your own life and put them into practice.
Spirituality is much wider than any particular religion, and in the larger ideas of it that are now coming on us even the greatest religion becomes no more than a broad sect or branch of the one universal religion, by which we shall understand in the future man's seeking for the eternal, the divine, the greater self, the source of unity and his attempt to arrive at some equation, some increasing approximation of the values of human life with the eternal and the divine values.
'The Fades' is its own world. If you try and link it to some religion, you have people going, 'Oh, that's not right,' with their Bible open. Let's just chuck some imagination at it.
Unless I'm writing in the Igbo language, I use a language developed elsewhere, which is English. That affects the way I write. It even affects to some extent the stories I write.
Everybody is bisexual, and that is a fact of human nature. Some people practice both, and some practice one thing, and some people practice another thing and that is the way human beings are.
The measure of our rationality determines the degree of vividness with which we appreciate the needs of other life, the extent to which we become conscious of the real character of our own motives and impulses, the ability to harmonize conflicting impulses in our own life and in society, and the capacity to choose adequate means for approved ends.
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