Top 436 Rugged Individualism Quotes & Sayings - Page 8

A Call for Revolution, 1993 Libertarianism is rejected by the modern left - which preaches individualism but practices collectivism. Capitalism is rejected by the modern right - which preaches enterprise but practices protectionism. The libertarian faith in the mind of man is rejected by religionists who have faith only in the sins of man. . . . The libertarian insistence that each man is a sovereign land of liberty, with his primary allegiance to himself, is rejected by patriots who sing of freedom but also shout of banners and boundaries.

Self-confidence is inseparable from submission to the creedal order, and through that order, to the supreme authority expressed in that order. ... Deep individualism cannot exist except in relation to the highest authority. No inner discipline can operate without a charismatic institution, nor can such an institution survive without that supreme authority from a relation to whom self-confidence derives. Without an authority deeply installed, there is no foundation for individuality. Self-confidence thus expresses submission to supreme authority.

Among other grand achievements, F. A. Hayek had a remarkable career pointing out the flaws in collectivism. One of his keenest insights was that, paradoxically, any collectivist system necessarily depends on one individual (or small group) to make key social and economic decisions. In contrast, a system based on individualism takes advantage of the aggregate, or 'collective,' information of the whole society; through his actions each participant contributes his own particular, if incomplete, knowledge-information that could never be tapped by the individual at the head of a collectivist state.

Protestant Christianity, whether in its liberal or conservative garb, finds itself waking up each morning in bed with a deteriorating modern culture, between sheets with a raunchy sexual reductionism, despairing scientism, morally normless cultural relativism, and self-assertive individualism. We remain resident aliens, OF the world but not profoundly in it, dining at the banquet table of waning modernity without a whisper of table grace. We all wear biblical name tags (Joseph, David, and Sarah), but have forgotten what our Christian names mean.

But the young educated adults of the 90s -- who were, of course, the children of the same impassioned infidelities and divorces Mr. Updike wrote about so beautifully -- got to watch all this brave new individualism and self-expression and sexual freedom deteriorate into the joyless and anomic self-indulgence of the Me Generation. Today's sub-40s have different horrors, prominent among which are anomie and solipsism and a peculiarly American loneliness: the prospect of dying without once having loved something more than yourself.

A leather jacket,” Kami said as he shrugged into it. “Aren’t you trying a little too hard to play into certain bad boy clichés?” “Nah”, said Jared. “You’re thinking of black leather. Black leather’s for bad boys. It’s all in the color. You wouldn’t think I was a bad boy if I was wearing a pink leather jacket.” “That’s true,” Kami said. “What I would think of you, I do not know. So what does brown leather mean, then?” “I’m going for manly,” Jared said. “Maybe a little rugged.” “It’s bits of dead cow; don’t ask it to perform miracles.

Given that the nineteenth century was the century of Socialism, of Liberalism, and of Democracy, it does not necessarily follow that the twentieth century must also be a century of Socialism, Liberalism and Democracy: political doctrines pass, but humanity remains, and it may rather be expected that this will be a century of authority ... a century of Fascism. For if the nineteenth century was a century of individualism it may be expected that this will be the century of collectivism and hence the century of the State.

The serious reader in the age of technology is a rebel by definition: a protester without a placard, a Luddite without hammer or bludgeon. She reads on planes to picket the antiseptic nature of modern travel, on commuter trains to insist on individualism in the midst of the herd, in hotel rooms to boycott the circumstances that separate her from her usual sources of comfort and stimulation, during office breaks to escape from the banal conversation of office mates, and at home to revolt against the pervasive and mind-deadening irrelevance of television.

Collectivists would have you believe that individualism is merely another word for selfishness, because individualists oppose welfare and other forms of coercive redistribution of wealth, but just the opposite is true. Individualists advocate true charity, which is the voluntary giving of their own money, while collectivists advocate the coercive giving of other people's money; which, of course, is why it is so popular.

I never could do anything with figures, never had any talent for mathematics, never accomplished anything in my efforts at that rugged study, and to-day the only mathematics I know is multiplication, and the minute I get away up in that, as soon as I reach nine times seven- [He lapsed into deep thought, trying to figure nine times seven. Mr. McKelway whispered the answer to him.] I've got it now. It's eighty-four. Well, I can get that far all right with a little hesitation. After that I am uncertain, and I can't manage a statistic.

Our "society" is not a community, but merely a collection of isolated family units. Desperately insecure, fearing his woman will leave him if she's exposed to other men or to anything remotely resembling life, the male seeks to isolate her from other men and from what little civilization there is, so he moves her out to the suburbs, a collection of self-absorbed couples and their kids. Isolation, further, enables him to try to maintain his pretense of being an individual by being a "rugged individualist", a loner, equating non-co-operation and solitariness with individuality.

I look at the field, and I think about the boy who just made the touchdown. I think that these are the glory days for that boy, and this moment will just be another story someday because all the people who make touchdowns and home runs will become somebody's dad. And when his children look at his yearbook photograph, they will think that their dad was rugged and handsome and looked a lot happier than they are. I just hope I remember to tell my kids that they are as happy as I look in my old photographs. And I hope that they believe me.

Just recognizing and naming that many of the things we treat as historical fact are stories can help erode their power over our sense of identity and thinking. If they are stories rather than "truth," we can write new stories that better represent the country we aspire to be. Our new stories can be about diverse people working together to overcome challenges and make life better for all, about figuring out how to live sustainably on this one planet we share, and on deep respect for cooperation, fairness, and equity instead of promoting hyper-competitive individualism.

In the modern industrialized Western world, where I come from, the person whom you choose to marry is perhaps the single most vivid representation of your own personality. Your spouse becomes the most gleaming possible mirror through which your emotional individualism is reflected back to the world. There is no choice more intensely personal after all, than whom you choose to marry; that choice tells us, to a large extent, who you are.

Unrestrained automobility, hedonism, individualism, and conspicuous consumption cannot be sustained because they take more than they give back. A spiritually impoverished world cannot be sustained because meaninglessness, anomie, and despair will corrode the desire to be sustained and the belief that humanity is worth sustaining. But these are the very things that distinguish the modern age from its predecessors, Genuine sustainability, in other words, will come not from superficial changes but from a deeper process akin to humankind growing up to a fuller stature.

The form of government that is most suitable to the artist is no government at all. ... One might point out how the Renaissance was great, because it sought to solve no social problem, and busied itself not about such things, but suffered the individual to develop freely, beautifully, and naturally, and so had great and individual artists, and great, individual men. One might point out how Louis XIV, by creating the modern state, destroyed the individualism of the artist.