Best 384 quotes in «individualism quotes» category

Don't worry. They're all against me. But I have one advantage: they don't know what they want. I do.

Each man is an island unto himself. But though a sea of difference may divide us, an entire world of commonality lies beneath.

Either ‘the group’ is superior or the individual is superior. Marxism, socialism, fascism, and pure democracy are all forms that give power to ‘the group’ and then use violence to force individuals to obey the dictates of ‘the group’. The concept of liberty is one in which the individual - in the exercise of his unalienable rights - is superior to every and all powers. That is what the Founders intended. That is what we are supposed to have under the ‘contracts’ of the Declaration of Independence and the state and federal constitutions. That is what I am entitled to as an American. That is what I insist upon. And that is what I will kill for.

Embrace the virtues of individuality.

Even in the act of fleeing modern ideologies, however, literary theory reveals its often unconscious complicity with them, betraying its elitism, sexism or individualism in the very ‘aesthetic’ or ‘unpolitical’ language it finds natural to use of the literary text. It assumes, in the main, that at the centre of the world is the contemplative individual self, bowed over its book, striving to gain touch with experience, truth, reality, history or tradition. Other things matter too, of course — this individual is in personal relationship with others, and we are always much more than readers — but it is notable how often such individual consciousness, set in its small circle of relationships, ends up as the touchstone of all else. The further we move from the rich inwardness of the personal life, of which literature is the supreme exemplar, the more drab, mechanical and impersonal existence becomes. It is a view equivalent in the literary sphere to what has been called possessive individualism in the social realm, much as the former attitude may shudder at the latter: it reflects the values of a political system which subordinates the sociality of human life to solitary individual enterprise.

[...]eu nunca tive porra de ideal nenhum, eu só queria era salvar a minha, veja só que coisa mais individualista elitista capitalista, eu só queria era ser feliz, cara, gorda, burra, alienada e completamente feliz.

existing is value-making

Every one is expected to look out for himself here. I fancy that there would be very little rising if men were expected to rise for the sake of others, in America.

Everyone suffers and rejoices in his own body, it’s hard to really feel what joy or pain another person feels.

for me obedience to another is the decay of self

Failure to recognize the historical specificity of the bourgeois conception of rights and duties leads to serious errors. It is for this reason that Marx registers...a vigorous indictment of the anarchist Proudhon... Proudhon in effect took the specifics of bourgeois legal and economic relations and treated them as universal and foundational for the development of an alternative, socially just economic system. From Marx's standpoint, this is no alternative at all since it merely re-inscribes bourgeois conceptions of value in a supposedly new form of society. This problem is still with us, not only because of the contemporary anarchist revival of interest in Proudhon's ideas but also because of the rise of a more broad-based liberal human rights politics as a supposed antidote to the social and political ills of contemporary capitalism. Marx's critique of Proudhon is directly applicable to this contemporary politics. The UN Universal Declaration of Human Rights of 1948 is a foundational document for a bourgeois, market-based individualism and as such cannot provide a basis for a thoroughgoing critique of liberal or neoliberal capitalism. Whether it is politically useful to insist that the capitalist political order live up to its own foundational principles is one thing, but to imagine that this politics can lead to a radical displacement of a capitalist mode of production is, in Marx's view, a serious error.

For everyone now strives most of all to seperate his person, wishing to experience the fullness of life within himself, and yet what comes of all his efforts is not the fullness of life, but full suicide, for instead of the fullness of self-definition, they fall into complete isolation.

...for recent sociologists the dark secret at the heart of modern individualism is its failure as a mode of life...

For the recognition of private property has really harmed Individualism, and obscured it, by confusing a man with what he possesses.

For, whatever was the case in de Tocqueville's day, not the passion for egalitarianism but an individualist, that is anti-authoritarian, antinomian though curiously legalistic anarchism, has become the core of the value system in the USA.

Expressive individualism is at the heart of the secular progressive worldview that now functions as the religion of many Western elites.

Feet on the ground, eyes to the stars, heart in union with the Superior.

For Americans, the car is the American way. Jay Gatsby roars through capitalism, individual freedom, and the good life. For China, the train is the metaphor. Everyone's on board, there's no chance to steer, and it's clickety-clack to collectivism's dreams.

For at the beginning of the twentieth century, the nation had been struggling to find its way. Terror had raged, a second civil war had threatened to split the nation into new feuding armies, and the inequities of industrial life had brutalized too many lives. Three men who were caught up in those traumatic times, shaped by them, found with their talents, energy, and ideals a way out of it, both for themselves and for the nation. Darrow, Billy, D.W. were all flawed - egotists, temperamental, and too often morally complacent. But as their careers and lives intersected in Los Angeles at the tail end of the first decade of the twentieth century, each in his own way helped to move America into the modern world. They were individuals willing to fight for their beliefs; and the legacy of their battles, their cultural and political brawls, remains part of our national consciousness.

For good or ill, God is dead in Europe and I do not see much chance of revival except in the wake of catastrophe. Not quite everything has been lost of the religious attitude, however; individuals still think of themselves as a being of unique importance, but without the countervailing humility of considering themselves to have a duty towards the author of their being, a being inconceivably larger than themselves. Far from inducing a more modest self-conception in man, the loss of religious belief has inflamed his self-importance enormously.

For too long in this society, we have celebrated unrestrained individualism over common community. For too long as a nation, we have been lulled by the anthem of self-interest. For a decade, led by Ronald Reagan, self-aggrandizement has been the full-throated cry of this society: "I've got mine, so why don't you get yours" and "What's in it for me?

Freedom may never be conceived merely negatively, as the absence of compulsion. Freedom conceived intersubjectively distinguishes itself from the arbitrary freedom of the isolated individual. No one is free until we are all free.

Gen. Matthew Ridgeway "intended not to impose his will on his men, but to allow the men under him to find something in themselves that would make them more confident, more purposeful fighting men. It was their confidence in themselves that would make them fight well, he believed, not so much their belief in him. His job was to keep them to find that quality in themselves.

How can I give up stalking when I have a family to feed? Get a job? I don't want to work for you, your work makes me puke, do you understand? This is the way I figure it: if a man works with you, he is always working for one of you, he is a slave and nothing else. And I always wanted to be myself, on my own, so that I could spit at you all, at your boredom and despair.

He knew most men only heard what they wanted to hear, and he had no desire to be like most men.

Herder put forward the idea that each of us has an original way of being human. Each person has his or her own "measure" is his way of putting it. This idea has entered very deep into modern consciousness. It is also new. Before the late eighteenth century no one thought that the differences between human beings had this kind of moral significance.

His primacy of self and willingness to perpetuate his will go beyond death and toward perfection.

Here is the paradox of it: the more of an individual you become the more you realize we are interrelated, that success of one requires the success of all.

[He] seemed to possess, beneath it all, an immutable sense of self-assurance, but in addition to that, the look of a man ensnared by what he perceived to be his own Duty. A Duty that effervesced inside of him impatiently, dry at the mouth, shaking feverishly, and holding its breath in anticipation for—not his action, but in fact—the fruits of his actions, however distant these may have been. The goal was to satiate its thirst in as few moves as possible, instilling each action with an almost implied necessity for having a motive by which it must exist, which is to say that no action was to be wasted for anything, but only for that which was rooted in some definable and clear-cut purpose...Every action had to be a step in some direction and there could be no dillydallying, for Duty bubbling in the bloodstream for too long brought with it a kind of sickness...from which it was difficult to recover. Neither could there be any reconsideration, for the values to which one has sworn were unassailable and beyond the powers of one individual to reassess. And so, Duty, once instilled, must be allowed to carry on unabated, diverting sustenance away from other aspects of one’s character—driving them to a weakened state, brow-beaten by circumstances beyond their immediate control and relegated to their own downtrodden acquiescence to the bravado of the Parasitic Superego, and, as such, cognizant of their growing superfluity.

He who thinks a great deal is not suited to be a party man: he thinks his way through the party and out the other side too soon.

Human beings are born with different capacities. If they are free, they are not equal. And if they are equal, they are not free.

Human thought and human caring go on in one brain and one heart at a time. Groups are necessary. Regulations are necessary. Government, I would hope limited government, is necessary. But it all starts with the individual. Everything that is accomplished starts with one person, even if the group steps in and helps; it’s still one brain and one heart at a time.

I am a person. I am not always happy 24 hours a day, 7 days a week; sometimes I feel sad, sometimes I feel angry. Sometimes I see brokenness in the world and I feel like I'm dying inside because I want to fix it! I am a person. I am not continuously grateful for everything and everyone 100% of the time. Because sometimes, I don't feel grateful! Sometimes I feel betrayed, other times I feel deceived. Because I am a person. And I am tired of the schools of thought and the judgmental eyes that offer up their plates of useless opinion when I am not 100% floating up there in false pretenses of perfection. I do not want to be false. I want to be a person. And I want to feel and I want to think, and no, not everything in life is something to be grateful for; and no, not everything in the world is something to be happy about. I am a person. My face can do a lot of things aside from smiling. My face can look peaceful, it can look thoughtful, it can look Divine. I can frown and sometimes my eyebrows are scrunched up in the middle; that's because I'm thinking! I am a person. A person that is so much more than what popular opinion expects is the definition of perfection. But I AM perfect. I am perfect the very way that I am. And I would never want to be only what popular thought would expect of me. I am so much more than that.

I am going to the USA to catch sight of a wild porcupine and to give some lectures.

I am deeply convinced that perfection lies in excess of thoughts and excess of problems. These will devour me and break me down into indivisible particles. And in the belly of a monster where I am laid in the narrowest binary of doing or not-doing, being or not-being, I let my instinct to find the perfect answer.

I am the best that you can ever get, if you compare me to ME.

I am praising that famous individualism associated with Western and American myth... Tightly knit communities in which members look to one another for identity, and to establish meaning and value, are disabled and often dangerous, however polished their veneer... The cult of the individual is properly aesthetic and religious. The significance of every human destiny is absolute and equal... Only lonesomeness allows one to experience this sort of radical singularity, one's greatest dignity and privilege.

I believe that the duel between Christianity and atheism is the most important in the world. I further believe that the struggle between individualism and collectivism is the same struggle reproduced on another level.

I find it difficult to converse with robots.....Don't be afraid to be an independent thinker.

If there's not enough guilt in the world, we must create it. If we teach a man that it's evil to look at spring flowers and he believes us and then does it - we'll be able to do whatever we please with him. He won't defend himself. He won't feel he's worth it. He won't fight. But save us from the man who lives up to his own standards. Save us from the man of clean coscience. He's the man who'll beat us.

If I want to understand an individual human being, I must lay aside all scientific knowledge of the average man and discard all theories in order to adopt a completely new and unprejudiced attitude. I can only approach the task of understanding with a free and open mind, whereas knowledge of man, or insight into human character, presupposes all sorts of knowledge about mankind in general.

I found most of my friends quite content to be used as tax-material, even though the sums of money taken from them were employed against their own beliefs and interests. They had lived so long under the system of using others, and then in their turn being used by them, that they were like hypnotized subjects, and looked on this subjecting and using of each other as a part of the necessary and even Providential order of things. The great machine had taken possession of their souls.

If the single man plants himself indomitably on his instincts, and there abides, this huge world will come around to him.

If it were true that men could achieve their good by means of turning some men into sacrificial animals, and I were asked to immolate myself for the sake of creatures who wanted to survive at the price of my blood, if I were asked to serve the interests of society apart from, above and against my own - I would refuse. I would reject it as the most contemptible evil, I would fight it with every power I possess, I would fight the whole of mankind, if one minute were all I could last before I were murdered, I would fight in the full confidence of the justice of my battle and of a living being's right to exist. Let there be no misunderstanding about me. If it is now the belief of my fellow men, who call themselves the public, that their good requires victims, then I say: The public good be damned, I will have no part of it!

If only a world-wide consciousness could arise that all division and fission are due to the splitting of opposites in the psyche, then we should know where to begin.

I INHERIT NOTHING. I STAND AT THE END OF NO TRADITION. I MAY, PERHAPS, STAND AT THE BEGGING OF ONE.

If you don't say what you think then you kill your unborn self.

I have to determine for myself, and not for other men. I don’t blame them, or think I am better than they; their circumstances are different. I would never choose to withdraw myself from the labour and common burden of the world; but I do choose to withdraw myself from the push and the scramble for money and position. Any man is at liberty to call me a fool, and say that mankind are benefited by the push and the scramble in the long-run. But I care for the people who live now and will not be living when the long-run comes. As it is, I prefer going shares with the unlucky.

I matter. I matter equally. Not, 'If only', not 'As long as'. I matter. Full stop.

I knew what I stood for, even if nobody else did. I knew the piece of me on the inside, truer than all the rest, that never comes out. Doesn't everyone have one? Some kind of grand inner princess waiting to toss her hair down, forever waiting at the tower window. Some jungle animal so noble and fierce you had to crawl on your belly through dangerous grasses to get a glimpse.