Mores Quotes

Authors: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Categories: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
i-considered-mores-to-be-one-great-general-causes-responsible-for-maintenance-democratic-republic-term-mores-meaning-habits-heart-alexis-de-tocqueville
when-mores-are-sufficient-laws-are-unnecessary-when-mores-are-insufficient-laws-are-unenforceable-emile-durkheim
advertising-reflects-the-mores-of-society-but-it-does-not-influence-them
the-laws-that-we-adopt-embody-values-mores-our-constituents
pursuits-become-habitslat-abeunt-studia-in-mores-ovid
in-general-im-fascinated-by-women-who-exist-outside-societys-mores-values
you-cant-move-fast-that-you-try-to-change-mores-faster-than-people-can-accept-it-eleanor-roosevelt
it-is-frightening-to-see-resurgence-old-mores-lack-thereof-regarding-womens-rights-to-their-own-bodies
camping-in-backyard-last-night-for-fathers-day-wrestling-stories-smoresit-was-awesome-drew-brees
you-do-realise-modern-social-mores-exist-for-reason-i-was-hungry-allowances-should-be-made-gail-carriger
bittersweet-its-what-life-tastes-like-and-if-you-can-handle-bitter-sweet-will-come-later-klyde-in-piranhas-like-smores-jz-bingham
you-cant-move-fast-that-you-try-to-change-mores-faster-than-people-can-accept-it-that-doesnt-mean-you-do-nothing-but-it-means-that-you-do-things-that-need-to-be-done-according-to
our-social-mores-no-longer-conform-to-world-where-nice-girls-wear-skirts-that-dont-cling
father-never-went-into-depth-about-what-happened-if-i-woke-up-unable-to-remember-how-id-died-but-most-definitely-in-hands-those-not-selected-to-have-smores-sleepovers-for-all-ete
heres-to-halloween-bonfires-making-smores-wearing-moccasins-drinking-hot-cocoa-and-cuddling-happy-october
i-cant-wait-for-football-games-hoodies-bonfires-uggs-cuddling-smores-weekend-parties-halloween-christmas
mere-unorthodoxy-dissent-from-prevailing-mores-is-not-to-be-condemned-the-absence-such-voices-would-be-symptom-grave-illness-to-our-society-earl-warren
in-march-1933-we-witnessed-revolution-in-manner-in-mores-in-definition-government-what-before-had-been-black-white-sprang-alive-with-color-emanuel-celler
so-this-is-what-its-about-this-is-your-mature-response-to-go-off-into-mountains-rather-than-talking-about-it-have-smores-with-gnome-mountain-man-yep-whats-your-plan-for-tomorrow-
social-mores-change-all-time-in-mid-1970s-it-wouldve-been-astonishing-say-to-see-two-men-holding-hands-in-streets-and-attitude-to-having-fling-with-girl-whatever-was-quite-differ
kafka-is-not-interested-in-documenting-manners-mores-any-particular-place-he-is-not-interested-in-probing-psyche-individual-characters
actual-victorian-mores-politics-were-reaction-to-specific-series-historical-events-technological-scientific-developments-ethical-trends-in-which-commodification-people-was-de-rig
humans-become-human-through-intense-learning-not-just-survival-skills-but-customs-social-mores-kinship-social-lawsthat-is-culture-richard-leakey
i-was-not-big-on-playing-house-i-preferred-make-believe-that-revolved-around-adventure-featuring-pirates-knights-i-was-also-domineering-impatient-relentlessly-verbal-as-only-chil
were-in-culture-business-you-are-constantly-monitoring-cultural-shifts-current-events-shifts-in-mores-things-that-reflect-society-at-times-we-try-to-drive-it
humor-has-historically-been-tied-to-mores-day-the-yellow-kid-was-predicated-on-what-people-thought-was-funny-about-immigrant-irish-when-youre-different-in-society-youre-funny
i-was-born-near-bucharest-but-my-parents-came-to-france-year-later-we-moved-back-to-romania-when-i-was-thirteen-my-world-was-shattered-i-hated-bucharest-its-society-its-mores-its
i-think-science-fiction-helps-us-think-about-possibilities-to-speculate-it-helps-us-look-at-our-society-from-different-perspective-it-lets-us-look-at-our-mores-using-science-as-b
true-inner-righteousness-does-not-judge-according-to-custom-but-by-measure-most-perfect-law-god-almighty-by-which-mores-various-places-times-were-adapted-to-those-places-times-au
such-is-pure-movement-nature-prior-to-all-reflection-such-is-force-natural-pity-which-most-depraved-mores-still-have-difficulty-destroying-since-everyday-one-sees-in-our-theaters
some-writers-such-as-john-cheever-raymond-carver-seem-to-draw-artistic-energy-from-analyzing-realm-their-own-experiences-their-social-circles-memories-mores-im-one-those-who-draw
i-would-that-you-were-either-less-beautiful-less-corrupt-such-perfect-beauty-does-not-suit-such-imperfect-moralslat-aut-formosa-fores-minus-aut-minus-ovid
what-has-happened-is-happening-to-our-understanding-what-law-is-for-is-subtler-but-no-less-portentous-we-have-come-to-mistakenly-define-what-law-is-for-these-mistakes-do-not-resu
centuries-have-passed-since-wars-religion-ceased-in-europe-since-men-stopped-dying-in-large-numbers-because-arcane-theological-disputes-hence-perhaps-incredulity-denial-with-whic
Music is a form that tends to give shape to rules, social mores, social attitudes, feelings-it does this in a very beautiful, fluid way. To me the issue of form and formlessness is most strong in the theme of mortality versus a human wish for immortality of a sort. Take, for example, the definition of beauty in fashion. Remember what Alison says at the beginning? She says when she was young she didn't know what beautiful was. She looked at this woman who everyone was saying was beautiful and she didn't even know what they were talking about. I experienced that when I was a child. If I loved someone I thought they were really beautiful. And then eventually, I began to get it, the social concept of beauty. Not that I think beautiful is completely imaginary, but beauty is so wide ranging and fluid. Yet there's a need to say: 'This is what it is, and it's not changing; we're taking a picture of it to hold it still.' It's like an impulse to put up a building meant to last forever. An urge to grab and hold something in place when nothing human can be grabbed and held in place. We come into these physical bodies... whatever we are takes this shape that is so particular and distinct-eyes, nose, mouth-and then it gradually begins to disintegrate. Eventually it's going to dissolve completely. It's a huge problem for people; we can understand it, but it breaks our hearts. And so we're constantly trying to pin something down or leave a trace that will last forever. 'And this is the only immortality you and I may share, my Lolita... ' What other immortality will anyone share?

Mary Gaitskill
music-is-form-that-tends-to-give-shape-to-rules-social-mores-social-attitudes-feelingsit-does-this-in-beautiful-fluid-way-to-me-issue-form-formlessness-is-most-strong-in-theme-mo
What good does it do me, after all, if an ever-watchful authority keeps an eye out to ensure that my pleasures will be tranquil and races ahead of me to ward off all danger, sparing me the need even to think about such things, if that authority, even as it removes the smallest thorns from my path, is also absolute master of my liberty and my life; if it monopolizes vitality and existence to such a degree that when it languishes, everything around it must also languish; when it sleeps, everything must also sleep; and when it dies, everything must also perish? There are some nations in Europe whose inhabitants think of themselves in a sense as colonists, indifferent to the fate of the place they live in. The greatest changes occur in their country without their cooperation. They are not even aware of precisely what has taken place. They suspect it; they have heard of the event by chance. More than that, they are unconcerned with the fortunes of their village, the safety of their streets, the fate of their church and its vestry. They think that such things have nothing to do with them, that they belong to a powerful stranger called 'the government.' They enjoy these goods as tenants, without a sense of ownership, and never give a thought to how they might be improved. They are so divorced from their own interests that even when their own security and that of their children is finally compromised, they do not seek to avert the danger themselves but cross their arms and wait for the nation as a whole to come to their aid. Yet as utterly as they sacrifice their own free will, they are no fonder of obedience than anyone else. They submit, it is true, to the whims of a clerk, but no sooner is force removed than they are glad to defy the law as a defeated enemy. Thus one finds them ever wavering between servitude and license. When a nation has reached this point, it must either change its laws and mores or perish, for the well of public virtue has run dry: in such a place one no longer finds citizens but only subjects.

Alexis de Tocqueville
what-good-does-it-do-me-after-all-if-everwatchful-authority-keeps-eye-out-to-ensure-that-my-pleasures-will-be-tranquil-races-ahead-me-to-ward-off-all-danger-sparing-me-need-even-
[The wives of powerful noblemen] must be highly knowledgeable about government, and wise - in fact, far wiser than most other such women in power. The knowledge of a baroness must be so comprehensive that she can understand everything. Of her a philosopher might have said: "No one is wise who does not know some part of everything." Moreover, she must have the courage of a man. This means that she should not be brought up overmuch among women nor should she be indulged in extensive and feminine pampering. Why do I say that? If barons wish to be honoured as they deserve, they spend very little time in their manors and on their own lands. Going to war, attending their prince's court, and traveling are the three primary duties of such a lord. So the lady, his companion, must represent him at home during his absences. Although her husband is served by bailiffs, provosts, rent collectors, and land governors, she must govern them all. To do this according to her right she must conduct herself with such wisdom that she will be both feared and loved. As we have said before, the best possible fear comes from love. When wronged, her men must be able to turn to her for refuge. She must be so skilled and flexible that in each case she can respond suitably. Therefore, she must be knowledgeable in the mores of her locality and instructed in its usages, rights, and customs. She must be a good speaker, proud when pride is needed; circumspect with the scornful, surly, or rebellious; and charitably gentle and humble toward her good, obedient subjects. With the counsellors of her lord and with the advice of elder wise men, she ought to work directly with her people. No one should ever be able to say of her that she acts merely to have her own way. Again, she should have a man's heart. She must know the laws of arms and all things pertaining to warfare, ever prepared to command her men if there is need of it. She has to know both assault and defence tactics to insure that her fortresses are well defended, if she has any expectation of attack or believes she must initiate military action. Testing her men, she will discover their qualities of courage and determination before overly trusting them. She must know the number and strength of her men to gauge accurately her resources, so that she never will have to trust vain or feeble promises. Calculating what force she is capable of providing before her lord arrives with reinforcements, she also must know the financial resources she could call upon to sustain military action. She should avoid oppressing her men, since this is the surest way to incur their hatred. She can best cultivate their loyalty by speaking boldly and consistently to them, according to her council, not giving one reason today and another tomorrow. Speaking words of good courage to her men-at-arms as well as to her other retainers, she will urge them to loyalty and their best efforts.

Christine de Pizan
the-wives-powerful-noblemen-must-be-highly-knowledgeable-about-government-wise-in-fact-far-wiser-than-most-other-such-women-in-power-the-knowledge-baroness-must-be-comprehensive-
A bare two years after Vasco da Gama's voyage a Portuguese fleet led by Pedro Alvarez Cabral arrived on the Malabar coast. Cabral delivered a letter from the king of Portugal to the Samudri (Samudra-raja or Sea-king), the Hindu ruler of the city-state of Calicut, demanding that he expel all Muslims from his kingdom as they were enemies of the 'Holy Faith'. He met with a blank refusal; then afterwards the Samudra steadfastly maintained that Calicut had always been open to everyone who wished to trade there... During those early years the people who had traditionally participated in the Indian Ocean trade were taken completely by surprise. In all the centuries in which it had flourished and grown, no state or kings or ruling power had ever before tried to gain control of the Indian Ocean trade by force of arms. The territorial and dynastic ambitions that were pursued with such determination on land were generally not allowed to spill over into the sea. Within the Western historiographical record the unarmed character of the Indian Ocean trade is often represented as a lack, or failure, one that invited the intervention of Europe, with its increasing proficiency in war. When a defeat is as complete as was that of the trading cultures of the Indian Ocean, it is hard to allow the vanquished the dignity of nuances of choice and preference. Yet it is worth allowing for the possibility that the peaceful traditions of the oceanic trade may have been, in a quiet and inarticulate way, the product of a rare cultural choice - one that may have owed a great deal to the pacifist customs and beliefs of the Gujarati Jains and Vanias who played such an important part in it. At the time, at least one European was moved to bewilderment by the unfamiliar mores of the region; a response more honest perhaps than the trust in historical inevitability that has supplanted it since. 'The heathen [of Gujarat]', wrote Tome Pires, early in the sixteenth century, 'held that they must never kill anyone, nor must they have armed men in their company. If they were captured and [their captors] wanted to kill them all, they did not resist. This is the Gujarat law among the heathen.' It was because of those singular traditions, perhaps, that the rulers of the Indian Ocean ports were utterly confounded by the demands and actions of the Portuguese. Having long been accustomed to the tradesmen's rules of bargaining and compromise they tried time and time again to reach an understanding with the Europeans - only to discover, as one historian has put it, that the choice was 'between resistance and submission; co-operation was not offered.' Unable to compete in the Indian Ocean trade by purely commercial means, the Europeans were bent on taking control of it by aggression, pure and distilled, by unleashing violence on a scale unprecedented on those shores.

Amitav Ghosh
a-bare-two-years-after-vasco-da-gamas-voyage-portuguese-fleet-led-by-pedro-alvarez-cabral-arrived-on-malabar-coast-cabral-delivered-letter-from-king-portugal-to-samudri-samudrara
Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills-when one of us needs help, our village steps in. It's only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes-bloggers preside over large estates, kings and queens whose spouses' virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety-you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one's name or find death by bear. And here, there be monsters.

Catherynne M. Valente
many-people-in-this-room-have-etsy-store-where-they-create-unique-unreplicable-artifacts-useful-items-to-be-sold-on-small-scale-in-common-marketplace-where-their-friends-meet-bar
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