Best 384 quotes in «individualism quotes» category

We are all valuable. Humanity needs our individual services.

We are coming to recognize as never before the right of the nation to guard its own future in the essential matter of natural resources. In the past we have admitted the right of the individual to injure the future of the Republic for his own present profit. In fact, there has been a good deal of a demand for unrestricted individualism, for the right of the individual to injure the future of all of us for his own temporary and immediate profit. The time has come for a change. As a people, we have the right and the duty, second to none other but the right and duty of obeying the moral law, of requiring and doing justice, to protect ourselves and our children against the wasteful development of our natural resources, whether that waste is caused by the actual destruction of such resources or by making them impossible of development hereafter.

We are whom who admire

We awaken by asking the right questions. We awaken when we see knowledge being spread that goes against our own personal experiences. We awaken when we see popular opinion being wrong but accepted as being right, and what is right being pushed as being wrong. We awaken by seeking answers in corners that are not popular. And we awaken by turning on the light inside when everything outside feels dark.

We hold further that Communism is not only desirable, but that existing societies, founded on Individualism, are inevitably impelled in the direction of Communism. The development of Individualism during the last three centuries is explained by the efforts of the individual to protect himself from the tyranny of Capital and of the State. For a time he imagined, and those who expressed his thought for him declared, that he could free himself entirely from the State and from society. "By means of money," he said, "I can buy all that I need." But the individual was on a wrong tack, and modern history has taught him to recognize that, without the help of all, he can do nothing, although his strong-boxes are full of gold.

We humans have a dual nature—we are selfish primates who long to be a part of something larger and nobler than ourselves. We are 90 percent chimp and 10 percent bee. If you take that claim metaphorically, then the groupish and hivish things that people do will make a lot more sense. It’s almost as though there’s a switch in our heads that activates our hivish potential when conditions are just right.

We (libertarians) find just as many things to rip on the left as we do on the right. People on the far-left and the far-right are the same exact person to us.

We like to think of individuals as unique. Yet if this is true of everyone, then we all share the same quality, namely our uniqueness. What we have in common is the fact that we are all uncommon. Everybody is special, which means that nobody is. The truth, however, is that human beings are uncommon only up to a point. There are no qualities that are peculiar to one person alone. Regrettably, there could not be a world in which only one individual was irascible, vindictive or lethally aggressive. This is because human beings are not fundamentally all that different from each other, a truth postmodernists are reluctant to concede. We share an enormous amount in common simply by virtue of being human, and this is revealed by the vocabularies we have for discussing human character. We even share the social processes by which we come to individuate ourselves.

What could be more fundamental to our sense of meaning and purpose than a conception of whether the strivings of the human race over long stretches of time have left us better or worse off? How, in particular, are we to make sense of modernity—of the erosion of family, tribe, tradition, and religion by the forces of individualism, cosmopolitanism, reason, and science?

We surf the waves of capitalism, from crest to trough and back again, but the funny thing is that no matter how often we ride the wave, nobody notices that it's wet. When we are on the crest, we believe that we have climbed a mountain through our own virtuous efforts, and when we are in the trough, we believe that we have fallen into a pit through out own vice.

What I am about to say does not concern the ordinary man of our day. On the contrary, I have in mind the man who finds himself involved in today's world, even at its problematic and paroxysmal points; yet he does not belong inwardly to such a world, nor will he give in to it. He feels himself, in essence, as belonging to a different race from that of the overwhelming majority of his contemporaries. The natural place for such a man, the land in which he would not be a stranger, is the world of Tradition.

What I was suddenly aware of was the importance of their being whatever each of them was---cocky and contemptuous, or bothered and beaten---as long as it was something they'd come to in their own way: the importance of being human, in fact. The peace and harmony Uncle Ian and the others claimed to be handing out in fact was death, because without being yourself, an individual, you weren't really alive.

What is a drop of rain, compared to the storm? What is a thought, compared to the mind? Our unity is full of wonder which your tiny individualism cannot even conceive.

What had been a region of model farming became almost a desert, for more than half the population was exiled or sent to concentration camps. The young people left the villages, the boys to go to the factories if they could get jobs, or to become vagabonds if they couldn’t. *** An echo of the tragic fate of Russia’s German Protestant population reached the world when the Mennonites flocked to Moscow and sought permission to leave the country. Some of these Germans had tried to obey the government and had formed collective farms, only to have them liquidated as Kulak collectives. Being first-class farmers, they had committed the crime of making even a Kolkhoz productive and prosperous. Others had quite simply been expropriated from their individual holdings. All were in despair. Few were allowed to leave Russia. They were sent to Siberia to die, or herded into slave labor concentration camps. The crime of being good farmers was unforgivable, and they must suffer for this sin. *** Cheat or be cheated, bully or be bullied, was the law of life. Only the German minority with their strong religious and moral sense—the individual morality of the Protestant as opposed to the mass subservience demanded by the Greek Orthodox Church and the Soviet Government—retained their culture and even some courage under Stalin’s Terror.

What is freedom to a nation, but freedom to the individuals in it?

When individuals combine in a joint effort to realize ends the have in common, the organizations, like the state, that they form for this purpose are given their own system of ends and their own means. But any organization thus formed remains one "person" among other, in the case of the state much more powerful than any of the others, it is true, yet still with its separate and limited sphere in which alone its ends are supreme.

When distinction of any kind, even intellectual distinction, is somehow resented as a betrayal of the American spirit of equal opportunity for all, the result must be just this terror of individualistic impulses setting us apart, either above or below our neighbours; just this determination to obey without questioning and to subscribe with passion to the conventions and traditions. The dilemma becomes a very real one: How can this sense of democratic equality be made compatible with respect for exceptional personalities or great minds? How can democracy, as we understand it today, with its iron repression of the free spirit, its monotonous standardisation of everything, learn to cherish an intellectual aristocracy without which any nation runs the risk of becoming a civilisation of the commonplace and the second-rate?

When the government designates as punishable all play of mind against the state, the moderate liberals come and opine that fun, satire, wit, humor, etc., must have free play anyhow, and genius must enjoy freedom. So not the individual man indeed, but still genius, is to be free. Here the state, or in its name the government, says with perfect right: He who is not for me is against me.

When the Washington Post telephoned me at home on Valentine's Day 1989 to ask my opinion about the Ayatollah Khomeini's fatwah, I felt at once that here was something that completely committed me. It was, if I can phrase it like this, a matter of everything I hated versus everything I loved. In the hate column: dictatorship, religion, stupidity, demagogy, censorship, bullying, and intimidation. In the love column: literature, irony, humor, the individual, and the defense of free expression. Plus, of course, friendship—though I like to think that my reaction would have been the same if I hadn't known Salman at all. To re-state the premise of the argument again: the theocratic head of a foreign despotism offers money in his own name in order to suborn the murder of a civilian citizen of another country, for the offense of writing a work of fiction. No more root-and-branch challenge to the values of the Enlightenment (on the bicentennial of the fall of the Bastille) or to the First Amendment to the Constitution, could be imagined. President George H.W. Bush, when asked to comment, could only say grudgingly that, as far as he could see, no American interests were involved…

When men reject reason, they have no means left for dealing with one another — except brute, physical force.

When there is no other aim but to outstrip constantly the point arrived at, how painful to be thrown back!...Since imagination is hungry for novelty, and ungoverned, it gropes at random

When we turn the Bible into an adjective and stick it in front of another loaded work (like manhood, womanhood, politics, economics, marriage, and even equality), we tend to ignore or downplay the parts of the Bible that don't fit our tastes. In an attempt to simplify, we try to force the Bible's cacophony of voices into a single tone, to turn a complicated and at times troubling holy text into a list of bullet points we can put in a manifesto or creed. More often than not, we end up more committed to what we want the Bible to say than what it actually says.

When we begin to think like everybody else thinks, that is dangerous. Individualism is part of our divine endowment. God made us as individuals and we are responsible before Him.

When we truly understand that the tribe doesn't give a damn, we're free. There is no tribe, and there never was. Our lives are entirely up to us.

when you are surrounded by sheep then it is easy to become one yourself.

When you don't know yourself, who you are and what you want, you just become a product of your environment - a leaf that gets blown each and every way until it just lands, in a big pile of mud, and gets stuck.

When you consider socialism, do not fool yourself about its nature. Remember that there is no such dichotomy as “human rights” versus “property rights.” No human rights can exist without property rights.

Whereas, in the west, individuality and drive are considered positive qualities, they are not seen the same way, in Japan. In that country, if you are too much of a rugged individualist, it might actually indicate that you are a weak, unreliable character and that you are selfish, in a childish, willful kind of way.

With them the individual counted for nothing. No one was irreplaceable, because they drew no distinction between one man and another... In this community there was harmony, but no love.

Wir alle wollen als Individuen wahrgenommen werden und doch traut sich kaum einer als Individuum zu leben.

Without being an independent individual, without having an independent mind, you become nothing more than a trivial slave or an obscure shadow!

With rope-ladders learned I to reach many a window, with nimble legs did I climb high masts: to sit on high masts of perception seemed to me no small bliss; To flicker like small flames on high masts: a small light, certainly, but a great comfort to cast-away sailors and shipwrecked ones! By diverse ways and wendings did I arrive at my truth; not by one ladder did I mount to the height where mine eye roveth into my remoteness. And unwillingly only did I ask my way - that was always counter to my taste! Rather did I question and test the ways themselves. A testing and a questioning hath been all my travelling: and verily, one must also learn to answer such questioning! That, however - is my taste: Neither a good nor a bad taste, but my taste, of which I have no longer either shame or secrecy. "This is now my way - where is yours?" Thus did I answer those who asked me "the way." For "the way" - it doth not exist!

Women, churchgoers, and conservative were more likely than men, nonchurch goers, and liberals to disagree with the reductionist (neural) account of human life.

Why should people in one part of the globe have developed collectivist cultures, while others went individualist? The United States is the individualism poster child for at least two reasons. First there's immigration. Currently, 12 percent of Americans are immigrants, another 12 percent are children of immigrants, and everyone else except for the 0.9 percent pure Native Americans descend from people who emigrated within the last five hundred years. And who were the immigrants? Those in the settled world who were cranks, malcontents, restless, heretical, black sheep, hyperactive, hypomanic, misanthropic, itchy, unconventional, yearning to be rich, yearning to be out of their damn boring repressive little hamlet, yearning. Couple that with the second reason - for the majority of its colonial and independent history, America has had a moving frontier luring those whose extreme prickly optimism made merely booking passage to the New World insufficiently novel - and you've got America the individualistic. Why has East Asia provided textbook examples of collectivism? The key is how culture is shaped by the way people traditionally made a living, which in turn is shaped by ecology. And in East Asia it's all about rice. Rice, which was domesticated there roughly ten thousand years ago, requires massive amounts of communal work. Not just backbreaking planting and harvesting, which are done in rotation because the entire village is needed to harvest each family's rice. The United States was not without labor-intensive agriculture historically. But rather than solving that with collectivism, it solved it withe slavery.

Will is nobler than truth

You are you. You are not a label. As an individual you have a unique place in my heart and mind.

Writing of only one small part of the broader problem, namely the single-minded pursuit of individualistic 'rights,' [Don] Feder is not wrong to conclude: Absent a delicate balance--rights and duties, freedom and order--the social fabric begins to unravel. The rights explosion of the past three decades has taken us on a rapid descent to a culture without civility, decency, or even that degree of discipline necessary to maintain an advanced industrial civilization. Our cities are cesspools, our urban schools terrorist training camps, our legislatures brothels where rights are sold to the highest electoral bidder.

Yet, the existential intellection has disregarded the possibility that a coming-into-being as not a finality but a process and that it is a making of meaning from the ground zero, for we are incomplete beings. Being is nothing but containment of essence, and the precedent-will has to be taken a priori to coming-to-being. Because we are choosing to become a volitional being.

You have to be a light to yourself in a world that is utterly becoming dark.

You have the right to promote your own happiness just like everyone else, just like me. Your present dream has been shattered, but you can dream another. You should know that 'you can't relive old dreams.' Even if you force them to come true, they won't bring you happiness.

You have to be taught to recognize and care about differences, you have to be instructed who you really are; you have to learn how generations of dead people and their incomprehensible accomplishments made you the way you are; you have to define your loyalty to an abstraction-based herd that transcends your individuality.

During my first month in Italy I lived a nomadic life.

A Libertarian society of unfettered individualism spreads its benefits to virtually everyone - not just those who have the resources to seize political power.

A man's rights are not violated by a private individual's refusal to deal with him.

A man who has not been in Italy, is always conscious of an inferiority.

An individual is an encloser. Time and space, liberty and necessity, truth and thought, are left at large no longer.

But society has now fairly got the better of individuality; and the danger which threatens human nature is not the excess, but the deficiency, of personal Impulses and preferences.

You may not be able to change the world for the better, but the world is able to change you for the worst, don't give them the rock you stand on.

Your hard-won triumphs can be wholly negated if you live in a climate where your victories are seen as threatening, incorrect, distasteful, or -- most crucially of all, for a teenage girl -- simply uncool. Few girls would choose to be right -- right, down into their clever, brilliant bones -- but lonely.

Against individualism, the Fascist conception is for the State... Liberalism denied the State in the interests of the particular individual; Fascism reaffirms the State as the true reality of the individual.