A Quote by Thomas Ehrlich
Civic engagement means working to make a difference in the civic life of our communities and developing the combination of knowledge, skills, values and motivation to make that difference. It means promoting the quality of life in a community, through both political and non-political processes.
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By its very definition, civic responsibility means taking a healthy role in the life of one's community. That means that classroom lessons should be complemented by work outside the classroom. Service-learning does just that, tying community service to academic learning.
The public realm in America has two roles: it is the dwelling place of our civilization and our civic life, and it is the physical manifestation of the common good. When you degrade the public realm, you will automatically degrade the quality of your civic life and the character of all the enactments of your public life and communal life that take place there.
The Civic Culture (and The Civic Culture Revisited) remains the best study of comparative political culture in our time.
To me, money is a means to do good. I reached a point in my life where I had enjoyed tremendous business success that afforded my family everything we could possibly want. My wife and I then decided that we could use our wealth to make a difference. So we created the Broad Foundations to do four things: to improve urban public education, to support innovative scientific and medical research, to foster art appreciation for audiences worldwide and to support civic initiatives in Los Angeles.
I believe that women should have equal rights to education, to work and to civic and political engagement.
Being a working mom, you want to make a difference in our schools, which is making a difference in our children and ultimately it's making a difference in our community.
The bottom line is that we have entered an age when local communities need to invest in themselves. Federal and state dollars are becoming more and more scarce for American cities. Political and civic leaders in local communities need to make a compelling case for this investment.
Not only does neoliberalism undermine both civic education and public values and confuse education with training, it also treats knowledge as a product, promoting a neoliberal logic that views schools as malls, students as consumers, and faculty as entrepreneurs.
Government usually doesn't work. It doesn't work because it is political. People who are wise, good, smart, skillful, or hardworking don't need politics, they have jobs. The difference between the political process and an honest life is the difference between parading around waving picket signs while hollering catcalls in front of the White House and getting up in the morning to go make a living.
Civic participation over a lifetime, working in neighborhoods and communities and service of all kinds - military and civilian, full-time and part-time, national and international - will strengthen America's civic purpose.
Education as a democratic project always presupposes a vision of the future in its introduction to, preparation for, and legitimation of particular forms of social life. It is utopian in its goal of expanding and deepening the ideological and material conditions that make a democracy possible. As a moral and political practice, education produces the modes of literacy, critique, sense of social responsibility, and civic courage necessary to imbue young people with the knowledge and skills needed to enable them to be engaged critical citizens willing to fight for a sustainable and just society.
Civic poetry is public poetry. It is political poetry. It is about the hard stuff of life: money, crime, gender, corporate excess, racial injustice. It gives expression not just to our rites but also to our problems and even our values; these poems are not about rustic vacations.
Thus society is born, as something required by nature, and (because this nature is human nature) as something accomplished through a work of reason and will, and freely consented to. Man is a political animal, which means that the human person craves political life, communal life, not only with regard to the family community, but with regard to the civil community.
The difference between capitalism and feudalism is that under capitalism, they make money directly through wages, manufacturing, and commerce and under feudalism, it's directly through juro-political means.
You make a difference about your life it's a knock on the head of mind setting your life you see the stars they shine across the way you build a bridge you make it shine the only way to make a difference is to help the community!
If we would accept heaven's life, we need by all means to live in the world and to participate in its duties and affairs. In this way, we accept a spiritual life by means of our moral and civic life; and there is no other way a spiritual life can be formed within us, no other way our spirits can be prepared for heaven. This is because living an inner life and not an outer life at the same time is like living in a house that has no foundation, that gradually either settles or develops gaping cracks or totters until it collapses.
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