Daily life is a comprimised blend of posturing for the sake of role-playing and of varying degrees of self-revelation. Under stressful conditions even the "true" self cannot be precisely defined, as Erving Goffman observes. ...Little wonder that the identity crisis is a major source of modern neuroticism, and that the urban middle class aches for a return to a simpler existence.
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Wilson cites Goffman's Frame Analysis (1974) as a reference hereE. O. Wilson
By default, we have created a "system" of nursing-home care for the aged in which middle-class people pay exorbitant rates to for-profit nursing-home entrepreneurs - and then when private resources are consumed and the patient qualifies as a pauper, the nursing home begins billing Medicaid. This is precisely the antithesis of social citizenship; instead of the poor being accorded the dignity associated with the middle class, equality of treatment is achieved by making the middle class undergo pauperization.
Robert Kuttner
We can see that in putting the question "what is man?" what we mean is: what can man become? That is, can man dominate his own destiny, can he "make himself," can he create his own life? We maintain therefore that man is a process and, more exactly, the process of his actions. If you think about it, the question itself "what is man?" is not an abstract or "objective" question. It is born of our reflection about ourselves and about others, and we want to know, in relation to what we have thought and seen, what we are and what we can become; whether we really are, and if so to what extent, "makers of our own selves," of our life and of our destiny. And we want to know this "today," in the given conditions of today, the conditions of our daily life, not of any life or any man
Antonio Gramsci
"Even discourse which does not acknowledge "musical coherence" as "intellectual communication" does not in fact succeed in treating it as anything else; it is only by locating their concerns in domains where the "musical" aspects of music are peripherally or not at all involved that musical discourses can circumvent the fact that when the "object of thought" consists of the contents of a musical composition just the recognition of the identities of any of these contents (or even of the undivided single identity of them taken all together as a "unit") involves (to varying degrees) the same considerations that are involved in a discourse that explicitly--and hence with a better chance of cognitive particularity--regards such a composition as an instance of communicative thought."
Benjamin Boretz
When a man sets out upon any course of inquiry, the object of his search may be either light or fruit — either knowledge for its own sake or knowledge for the sake of good things to which it leads. In various fields of study these two ideals play parts of varying importance. In the appeal made to our interest by nearly all the great modern sciences some stress is laid both upon the light-bearing and upon the fruit-bearing quality, but the proportions of the blend are different in different sciences. At one end of the scale stands the most general science of all, metaphysics, the science of reality. Of the student of that science it is, indeed, true that "he yet may bring some worthy thing for waiting souls to see"; but it must be light alone, it can hardly be fruit that he brings. Most nearly akin to the metaphysician is the student of the ultimate problems of physics. The corpuscular theory of matter is, hitherto, a bearer of light alone. Here, however, the other aspect is present in promise; for speculations about the structure of the atom may lead one day to the discovery of practical means for dissociating matter and for rendering available to human use the overwhelming resources of intra-atomic energy.
Arthur Cecil Pigou
CAPM also makes use of what is called a "definitional identity." This is something that is automatically true, simply because of the way things have been defined.
Robert Haugen
Wilson, E. O.
Wilson, Edmund
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