A Quote by Thorstein Veblen
The institution of a leisure class has emerged gradually during the transition from primitive savagery to barbarism; or more precisely, during the transition from a peaceable to a consistently warlike habit of life.
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It may not be replicable: One of the hardest transition that a developing country can make is the transition to middle-class status. Governments have to let go, people start insisting on following their own lights, etc.
Essentially the Obama administration sabotaged Trump's transition to the White House. They were doing this during the transition. While Obama's talking about, "I want the smoothest transition in the history of transitions," he was sabotaging it even then.
Change is situational. Transition, on the other hand, is psychological. It is not those events, but rather the inner reorientation or self-redefinition that you have to go through in order to incorporate any of those changes into your life. Without a transition, a change is just a rearrangement of the furniture. Unless transition happens, the change won't work, because it doesn't 'take'.
Friedrich Engels once said: "Bourgeois society stands at the crossroads, either transition to socialism or regression into barbarism." What does "regression into barbarism" mean to our lofty European civilization? Until now, we have all probably read and repeated these words thoughtlessly, without suspecting their fearsome seriousness. A look around us at this moment shows what the regression of bourgeois society into barbarism means. This world war is a regression into barbarism. The triumph of imperialism leads to the annihilation of civilization.
What people that are professionals in the art world - both in literature and the other arts - always try to do is to recognize the feasibility of making the transition from the particular to the general - to make the transition from the portrait of one postman - to take Van Gogh, for example, to something that is every postman. That synecdotal transition that most selfies don't make. But we who live in this world, and not simply in our private realities, understand that that's the transition our art has to make.
Bourgeois society stands at the crossroads, either transition to socialism or regression into barbarism.
I had the chance to be governor for eight years and I took a year to transition out and a year to transition in, so that's a decade of my life where I pursued my own ambitions and I thought it was time to rearrange my life to focus on other things.
There was an age, however, when the transition from savagery to civilization, with all its impressive outward manifestations in art and architecture, took place for the first time.
To turn Karl [Popper]'s view on its head, it is precisely the abandonment of critical discourse that marks the transition of science. Once a field has made the transition, critical discourse recurs only at moments of crisis when the bases of the field are again in jeopardy. Only when they must choose between competing theories do scientists behave like philosophers.
It isn't the changes that do you in, it's the transitions. Change is not the same as transition. Change is situational: the new site, the new boss, the new team roles, the new policy. Transition is the psychological process people go through to come to terms with the new situation. Change is external, transition is internal
I like businesses in transition, first of all. If ever there were a business in transition, it is publishing.
My transition from scientist to entrepreneur? Some would say that I still haven't made that transition.
Running in transition and scoring in transition, prevents you from setting your defense up on the other side.
Offensively and defensively, I think I probably do a lot better in guarding people in transition and shooting the ball in transition.
I'm so grateful that I had the luxury of transitioning in private. Because when you transition in the public eye, the transition becomes the story.
Society of leisure perhaps? Indeed, the most remarkable aspect of the transition we are living through is not so much the passage from want to affluence as the passage from labour to leisure. Leisure contains the future, it is the new horizon. The prospect then is one of unremitting labor to bequeath to future generations a chance of founding a society of leisure that will overcome the demands and compulsions of productive labor so that time may be devoted to creative activities or simply to pleasure and happiness.
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