Best 30 quotes in «social classes quotes» category

Avoid those who seek friends in order to maintain a certain social status or to open doors they would not otherwise be able to approach.

Class analysis can thus function not simply as part of scientific theory of interests and conflicts, but of an emancipatory theory of alternatives and social justice as well. Even if socialism is off the historical agenda, the idea of countering the exploitative logic of capitalism is not.

As an explanation tool, the concept of class serves, first and foremost, to clarify who gains and who losses from specific economic processes and policies and with what consequences.

For every first-class dog that entered the lifeboats, twenty-nine steerage women and nineteen children died. Emily Badman and Kathy Gilnagh seemed destined to be counted among the lost, having found themselves penned in behind a drawn gate, deep within the stern. An armed, junior officer stood on the other side. "Following orders," he insisted. "It's not time for you to go up.

For their holidays: the rich’s kids travel the world; the poor’s kids roam around their grandparents’ yard.

Cultural and religious traditions that forbid cross-cultural unions prevent peace on earth. Instead of rejoicing that our sons and daughters are heart-driven and love other humans outside of their familiar religious, social or cultural domains, we punish and insult them. This is wrong. Honor killings are not honorable by God. They are driven by ignorance and ego and nothing more. The Creator favors the man who loves over the man who hates. If you think God will punish you or your child for allowing them to marry outside of your tribe or faith, then you do not know God. Love is his religion and the light of love sees no walls. Anybody who unconditionally loves another human being for the goodness of their heart and nothing more is already on the right side of God.

For their holidays: the rich go see the world; the poor go see their parents.

Housework, handicrafts, subsistence agriculture, radical technology, learning exchanges, and the like are degraded into activities for the idle, the unproductive, the very poor, or the very rich. A society that fosters intense dependence on commodities thus turns its unemployed into either its poor or its dependents.

— Livet är värt precis så mycket, som vi vet med oss själva, att vi kan göra av värde i det, inte vad andra möjligen förmår uppskatta. Känslan av gemensamhet ligger kanske inte så väl till för oss människor, ifall vi inte någon gång är sjuka eller i nöd, men vi måste kunna lita på varann, uppåt som nedåt, även om uppåt och nedåt nog kommer att finnas i alla fall ...” (Sid. 421)

I wish we had met away from all these battles. I wish we had met in a land of peace without social classes and with no conflicts. I wish we had met in prehistoric times wearing cranberry leaves. I wish we had met when there were no disagreements about our bodies and no doctrinal differences. I wish we had met when the veil was not an issue and when there were no shaving blades, no hair colors and no perfumes to hide your natural smell. I wish we have met when there were no shoes to coerce our steps, no fashion and socks brands to put each of us in a certain social class. I wish we have met when there were no cars and no traffic. I wish we have met when there were no battles to be forced to see you as an unarmed knight with the heresy of currencies.

Music is the 'pure' art par excellence. It says nothing and has nothing to say. Never really having an expressive function, it is opposed to drama, which even in its most refined forms still bears a social message and can only be 'put over' on the basis of an immediate and profound affinity with the values and expectations of its audience. The theatre divides its public and divides itself. The Parisian opposition between right-bank and left-bank theatr, bourgeois theatre and avant-garde theatre, is inextricably aesthetic and political.

If he was less motivated by compassion than anger at what he saw as the arrogance of capital,he chafed,nonetheless,to regulate it.

Man is divided into two categories; men and supermen. Men are taught that all men are equal. Supermen think that they are the only men.

Most people do not mind having a house that is smaller and/or a car that is cheaper than their neighbours’, as long as they each earn and have more money than their neighbours, and, equally important, their neighbours know that.

Peanut butter is a poor man’s marmalade.

Not in vain does it [the proletariat] go through the stern but steeling school of labour. It is not a question of what this or that proletarian, or even the whole proletariat, at the moment regards as its aim. It is a question of what the proletariat is, and what, in accordance with this being, it will historically be compelled to do.

Personally, I would be ashamed to be rich and have precious and expensive goods only to show to the other people that I have more worth than them when in some parts of the world there are people who suffer. No one has more worth than anyone. Everyone can be worthy if he has conditions in his life that enable him to reclaim his values. Worth lies in culture, not in appearance and possession. Besides, every person has his own mission in this world and everyone is valuable.

The conventional way of understanding taste, according to Distinction, is to view it as a capacity for aesthetic judgments in areas such as music, art, and literature. Though rarely made explicit, it is well understood that taste can be found only among the elite, and that the lower classes lack it. Bourdieu argues that it is imperative to break with this concept of taste and replace it with one that is sociological in nature. In order to do so, Bourdieu expands the concept of taste from including only "aesthetic consumption" to including "ordinary consumption," that is, the consumption of clothing, furniture, and food ([1979] 1986:100). He also extends the concept of taste to all social classes, and shows that what constitutes "good taste" is very much part of the struggle for domination in society.

Poor people do not go on holiday; they go home.

The last time everyone loved or at least liked everyone was when the world had a population of about 4.

The most impoverished peasant can be delighted by the opening of the first spring flower, and the most wealthy aristocrat can curse the day he was born because of some petty offense to his sensibilities. She is a very wise woman. To achieve serenity we have to view life not as it is measured by the world around us but as we ourselves measure it. We must accept that the scales are not at all equal.

Pig owes her much more than she could ever pay back. It had felt much less burdensome to feel like she would always be the one to so generously give.

The middle class were invented to give the poor hope; the poor, to make the rich feel special; the rich, to humble the middle class.

The rich spend their life living; the poor spend their life making a living.

We cannot have a just society that applies the principle of accountability to the powerless in the principle of forgiveness to the powerful.

We, who were reduced to eating on the sidewalk , were suddenly elevated in status by this man's misery. We were the aristocrats and he the beggar. It flattered us. We were superbly above him and the comedy gave us a delusion of high self-respect. In a while, the magnanimity of the rich would complete the picture. We would feed our scraps to the poor.

Thus, for an adequate interpretation of the differences found between the classes or within the same class as regards their relation to the various legitimate arts, painting, music, theatre, literature etc., one would have to analyse fully the social uses, legitimate or illegitimate, to which each of the arts, genres, works or institutions considered lends itself. For example, nothing more clearly affirms one's 'class', nothing more infallibly classifies, than tastes in music.

When rich, being poor seems *adventurous.*

Whether it is big or small, the size of a poor man’s yard incessantly reminds him that he is poor.

Wherever autocratic power vanished at an early date—as in the Netherlands and later in England—and the protective interest receded into the background, they swiftly discovered that trade must be free—“free to the nethermost recesses of hell.