The Great Society is a place where every child can find knowledge to enrich his mind and to enlarge his talents. It is a place where the city of man serves not only the needs of the body and the demands of commerce but the desire for beauty and the hunger for community. It is a place where men are more concerned with the quality of their goals than the quantity of their goods.
The only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant.
The primary task of the Church is not to mend the manners of the community, but to proclaim the matchless Gospel of the Lord Jesus Christ. When men hear that Gospel and believe it, their lives will give evidence of their faith.
There are people in our society who should be separated and discarded. I think its one of the tendencies of the liberal community to feel that every person in a nation of over 200 million people can be made into a productive citizen. Im realist enough to believe this cant be. Were always going to have our prisons, were always going to have our places of preventive detention for psychopaths, and were always going to have a certain number of people in our community who have no desire to achieve or who have no desire to even fit in an amicable way with the rest of society. And these people should be separated from the community, not in a callous way but they should be separated as far as any idea that their opinions shall have any effect on the course we follow.
There is more than a verbal tie between the words common, community, and communication.... Try the experiment of communicating, with fullness and accuracy, some experience to another, especially if it be somewhat complicated, and you will find your own attitude toward your experience changing.
There will always be a part, and always a very large part of every community, that have no care but for themselves, and whose care for themselves reaches little further than impatience of immediate pain, and eagerness for the nearest good.
This, then, is held to be the duty of the man of wealth: First, to set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent upon him; and, after doing so, to consider all surplus revenues which come to him simply as trust funds, which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgment, is best calculated to produce the most beneficial results for the community --the man of wealth thus becoming the mere trustee and agent for his poorer brethren, bringing to their service his superior wisdom, experience and ability to administer, doing for them better than they would or could do for themselves.
Violence or the threat of violence must never be permitted to influence the actions or judgments of the university community. Once it does, the community, almost by definition, ceases to be a university. It is for this reason that from time immemorial expulsion has been the primary instrument of university discipline.
We are at that very point in time when a 400-year-old age is dying and another is struggling to be born - a shifting of culture, science, society and institutions enormously greater than the world has ever experienced. Ahead, the possibility of regeneration of individuality, liberty, community and ethics such as the world has never known, and a harmony with nature, with one another and with the divine intelligence such as the world has always dreamed.
What the people wanted was a government which would provide a comfortable life for them, and with this as the foremost object ideas of freedom and self-reliance and service to the community were obscured to the point of disappearing. Athens was more and more looked on as a co-operative business possessed of great wealth in which all citizens had a right to share. Athens had reached the point of rejecting independence, and the freedom she now wanted was freedom from responsibility. There could be only one result. If men insisted on being free from the burden of a life that was self-dependent and also responsible for the common good, they would cease to be free at all. Responsibility was the price every man must pay for freedom. It was to be had on no other terms.
When I arrived in San Francisco in 1957 I discovered a community existing on the edge of the city unlike any other in America. Reckless, creative, frenetic, insane, it was too insane for a lot of people, for not many survived. I did, however, and in surviving came of age in the cheap pads and artists' lofts in North Beach. In the process I lost my innocence and my youth, but gained an indelible memory of a bunch of crazy people who lived, fought, struggled, loved, and even died together with a sense of elan and community that I had never experienced before nor have found since.
Who could deny that privacy is a jewel? It has always been the mark of privilege, the distinguishing feature of a truly urbane culture. Out of the cave, the tribal teepee, the pueblo, the community fortress, man emerged to build himself a house of his own with a shelter in it for himself and his diversions. Every age has seen it so. The poor might have to huddle together in cities for need's sake, and the frontiersman cling to his neighbors for the sake of protection. But in each civilization, as it advanced, those who could afford it chose the luxury of a withdrawing-place.
“The international community cannot accept that whole communities are marginalized because of the color of their skin. People of African descent are among those most affected by racism. Too often, they face denial of basic rights such as access to quality health services and education. Such fundamental wrongs have a long and terrible history.”