But she [Virginia Woolf] is impotently distant from an understanding of the proper relations between literature and society, because she has no clear sense of the functions of literature. She sees writers as individual 'artists' working in mysterious privacy - which from time to time society rudely invades. Her writer, indeed, has all the characteristics of traditional 'femininity' - with society as the big strong male who should protect and cherish his literary womenfolk, but does not. She might - for all the application of her complaint to the relations between society and literature - be talking of the relations between husbands and wives.
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Laura Riding and Harry Kemp from The Left Heresy in Literature and Life (London: Methuen, 1939)Laura Riding
Literature that is not the breath of contemporary society, that dares not transmit the pains and fears of that society, that does not warn in time against threatening moral and social dangers — such literature does not deserve the name of literature; it is only a façade. Such literature loses the confidence of its own people, and its published works are used as wastepaper instead of being read.
Aleksandr Solzhenitsyn
The writer is an ordinary man, not a spokesman for the people, and that literature can only be the voice of one individual. Writing that becomes an ode to a country, the standard of a nation, the voice of a party... loses its nature—it is no longer literature. Writers do not set out to be published, but to know themselves. Although Kafka or Pessoa resorted to language, it was not in order to change the world. I, myself, believe in what I call cold literature: a literature of flight for one's life, a literature that is not utilitarian, but a spiritual self-preservation in order to avoid being stifled by society. I believe in a literature of the moment, for the living. You have to know how to use freedom. If you use it in exchange for something else, it vanishes.
Gao Xingjian
Any class which becomes heir to a society, inherits, at the same time, its characteristics. That is to say that if the working class crushes all other classes, for instance, it becomes heir of the society, that is, it becomes the material and social base of the society. The heir bears the traits of the one he inherits from, though they may not be evident at once. As time passes, attributes of other eliminated classes emerge in the very ranks of the working class. And the possessors of those characteristics take the attitudes and points of view appropriate to their characteristics. Thus the working class turns out to be a separate society, showing the same contradictions as the old society.
Muammar Gaddafi
The need to speak the truth and even to seek it for oneself is only conceivable in so far as the individual thinks and acts as one of a society, and not of any society (for it is just the constraining relations between superior and inferior that often drive the latter to prevarication) but of a society founded on reciprocity and mutual respect, and therefore on cooperation.
Jean Piaget
In the social production of their life, men enter into definite relations that are indispensable and independent of their will; these relations of production correspond to a definite stage of development of their material forces of production. The sum total of these relations of production constitutes the economic structure of society — the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life determines the social, political and intellectual life process in general. It is not the consciousness of men that determines their being, but, on the contrary, their social being that determines their consciousness. At a certain stage of their development, the material productive forces in society come in conflict with the existing relations of production, or — what is but a legal expression for the same thing — with the property relations within which they have been at work before. From forms of development of the productive forces these relations turn into fetters. Then begins an epoch of social revolution. With the change of the economic foundation the entire immense superstructure is more or less rapidly transformed. In considering such transformations a distinction should always be made between the material transformation of the economic conditions of production, which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic — in short, ideological forms in which men become conscious of this conflict and fight it out. Just as our opinion of an individual is not based on what he thinks of himself, so we can not judge of such a period of transformation by its own consciousness; on the contrary, this consciousness must be explained rather from the contradictions of material life, from the existing conflict between the social productive forces and the relations of production. No social order ever disappears before all the productive forces for which there is room in it have been developed; and new, higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself. Therefore, mankind always sets itself only such tasks as it can solve; since, looking at the matter more closely, we will always find that the task itself arises only when the material conditions necessary for its solution already exist or are at least in the process of formation. In broad outlines we can designate the Asiatic, the ancient, the feudal, and the modern bourgeois modes of production as so many progressive epochs in the economic formation of society. The bourgeois relations of production are the last antagonistic form of the social process of production — antagonistic not in the sense of individual antagonism, but of one arising from the social conditions of life of the individuals; at the same time the productive forces developing in the womb of bourgeois society create the material conditions for the solution of that antagonism. This social formation constitutes, therefore, the closing chapter of the prehistoric stage of human society.
Karl Marx
Riding, Laura
Riebling, Mark
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