Man's social practice is not confined to activity in production, but takes many other forms--class struggle, political life, scientific and artistic pursuits; in short, as a social being, man participates in all spheres of the practical life of society. Thus man, in varying degrees, comes to know the different relations between man and man, not only through his material life but also through his political and cultural life (both of which are intimately bound up with material life). Of these other types of social practice, class struggle in particular, in all its various forms, exerts a profound influence on the development of man's knowledge. In class society everyone lives as a member of a particular class, and every kind of thinking, without exception, is stamped with the brand of a class.
Mao ZedongRelated topics
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I am not insensible to natural beauty, but my emotional joys center on the improbable yet sometimes wondrous works of that tiny and accidental evolutionary twig called Homo sapiens. And I find, among these works, nothing more noble than the history of our struggle to understand nature-a majestic entity of such vast spatial and temporal scope that she cannot care much for a little mammalian afterthought with a curious evolutionary invention, even if that invention has, for the first time in some four billion years of life on earth, produced recursion as a creature reflects back upon its own production and evolution. Thus, I love nature primarily for the puzzles and intellectual delights that she offers to the first organ capable of such curious contemplation.
Stephen Jay Gould
[We may view the] economic organization as a system of prize relations. Seen in the large, free enterprise is an organization of production and distribution in which individuals or family units get their real income, their "living," by selling productive power for money to "business units" or "enterprises", and buying with the money income thus obtained the direct goods and services which they consume. This view, it will be remembered, ignores for the sake of simplicity the fact that an appreciable fraction of the productive power in use at any time is not really employed in satisfying current wants but to make provision for increased want-satisfaction in the future; it treats society as it would be, or would tend to become, with progress absent, or in a "static” state.
Frank Knight
The worst thing that can happen to advanced devotees who are fixed in Krishna consciousness is that they will go back to the spiritual world. Thus, they are enabled by calamitous situations to go back to Krishna more quickly. It is a part of the process of devotion that from time to time everyone must be tested in various ways. When we take to devotional service we are declaring war against Maya. We are on a battlefield, engaged in our own battle of Kuruksetra. We shouldn't read the Bhagavad-gita and think that it is merely some fascinating ancient history and philosophy. We should also understand that Arjuna is representing every person who is trying to take shelter of Krishna. Arjuna had to undergo bewilderment and serious choices, but Krishna was present to protect him.
Bhakti Tirtha Swami
We know that the traditional African society was founded on principles of egalitarianism. In its actual workings, however, it had various shortcomings. Its humanist impulse, nevertheless, is something that continues to urge us towards our all-African socialist reconstruction. We postulate each man to be an end in himself, not merely a means; and we accept the necessity of guaranteeing each man equal opportunities for his development. The implications of this for socio-political practice have to be worked out scientifically, and the necessary social and economic policies pursued with resolution. Any meaningful humanism must begin from egalitarianism and must lead to objectively chosen policies for safeguarding and sustaining egalitarianism. Hence, socialism. Hence, also, scientific socialism.
Kwame Nkrumah
Speaking purely for myself, I can say that it was my very acute feeling for the matière, for the substance of painting, which pushed me into thinking about the possibilities of the medium. I wanted to create a kind of substance by means of brush-work. But that is the kind of discovery which one makes gradually, though once a beginning had been made other discoveries follow. Thus it was that I subsequently began to introduce sand, sawdust and metal filings into my pictures. For I suddenly saw the extent to which colour is related to the substance... So my great delight was the 'material' character which I could give to my pictures by introducing these extraneous elements. In short, they provided me with a means of getting further away from idealism in 'representing' the things with which I was concerned.
Georges Braque