Hygiene And Cleanliness Quotes

Civilisation is the distance that man has placed between himself and his own excreta.

Nothing inspires cleanliness more than an unexpected guest.

Good hygiene enhanced sound well-being.

The time to clean our city of any dirt begins with individual action for collective clean communities.

Sometimes the clothes are cleaner than, or even clean unlike, the person (wearing them).

A dishwasher has a spinning blade inside, and that's like an internal helicopter of cleanliness. Next time, try hygiene and flying, which is to almost attain the status of The Duck.

If medical practitioners wanted to save lives,” said Baxter, “instead of making money out of them, they would unite to prevent diseases, not work separately to cure them. The cause of most illness has been known since at least the sixth century before Christ, when the Greeks made a goddess of Hygiene. Sunlight, cleanliness and exercise, McCandless! Fresh air, pure water, a good diet and clean roomy houses for everyone, and a total government ban on all work which poisons and prevents these things.” “Impossible, Baxter. Britain has become the industrial workshop of the world. If social legislation arrests the profits of British industry our worldwide market will be collared by Germany and America and thousands would starve to death. Nearly a third of Britain’s food is imported from abroad.” “Exactly! So until we lose our worldwide market British medicine will be employed to keep a charitable mask on the face of a heartless plutocracy.

Here body is despised and hygiene is denounced as sensual; the church even ranges itself against cleanliness (--the first Christian order after the banishment of the Moors closed the public baths, of which there were 270 in Cordova alone).

The Philosophy of Tea is not mere aestheticism in the ordinary acceptance of the term, for it express cojointly with ethics and religion our whole point of view about man and nature. It is hygiene, for it enforces cleanliness; it is economics, for it shows comfort in simplicity rather than in the complex and costly; it is moral geometry, inasmuch as it defines our sense of proportion to the universe. It represents the true spirit of Eastern democracy by making all its votaries aristocrats in taste.

I think one of the biggest plagues of modern life is sterility. People are becoming sick, because they're too sterile. They live in too sterile a world. They don't touch living organisms, so they have no immunity to nature. And you can't live separate from nature.

When we clean obsessively we do indeed get rid of everything, both bad and good. This can not be a good kind of cleanliness. As it happens the higher the hygiene standards in a country the higher that nations incidents of allergies and autoimmune diseases. The more sterile a household is the more its members will suffer from allergies and autoimmune diseases. Thirty years ago about 1 person in 10 had an allergy. Today that figure is 1 in 3. At the same time, the number of infections has not fallen significantly. This is not smart hygiene.

This medical view of an ideal male who was insulated from pathogens was inextricably bound up with a parallel discourse about the maintenance of strong ego boundaries, a psychic investment in one’s bodily peripheries that effected a gradual closing (and, one might say, a closing off) of the male body, at once from the outer world of dangerous stimuli and from the inner world of threatening passions. Without a doubt, as Norbert Elias has shown, in the western world both men and women experienced a shift in their sense of personal boundaries during the early modern era where, amid changing social circumstances, rising thresholds of repugnance and shame were manifested among the upper-classes as a growing aversion to their own bodily functions and to the bodies of others. The changes wrought by new developments in table manners and etiquette were extended by the introduction of hygienic practices in the eighteenth and nineteenth centuries that endeavored to maximise the order and cleanliness of the social body while futher compartmentalising the bourgeois self as a discrete bodily unit.

Back in the day, it was either both a mother and her daughter had pubic hair, or the daughter didn’t. Today, in many a case, the mother is the one who doesn’t.

I don't like it," said Lenina. "I don't like it." She liked even less what awaited her at the entrance to the pueblo, where their guide had left them while he went inside for instructions. The dirt, to start with, the piles of rubbish, the dust, the dogs, the flies. Her face wrinkled up into a grimace of disgust. She held her handkerchief to her nose. "But how can they live like this?" she broke out in a voice of indignant incredulity. (It wasn't possible.) Bernard shrugged his shoulders philosophically. "Anyhow," he said, "they've been doing it for the last five or six thousand years. So I suppose they must be used to it by now." "But cleanliness is next to fordliness," she insisted. "Yes, and civilization is sterilization," Bernard went on, concluding on a tone of irony the second hypnopaedic lesson in elementary hygiene. "But these people have never heard of Our Ford, and they aren't civilized." / —No me gusta —exclamó Lenina—. No me gusta. Todavía le gustó menos lo que le esperaba a la entrada del pueblo, en donde su guía los dejó solos para entrar a pedir instrucciones. Suciedad, montones de basura, polvo, perros, moscas... Con el rostro distorsionado en una mueca de asco, Lenina, se llevó un pañuelo a la nariz. —Pero, ¿cómo pueden vivir así? —estalló. En su voz sonaba un matiz de incredulidad indignada. Aquello no era posible. Bernard se encogió filosóficamente de hombros. —Piensa que llevan cinco o seis mil años viviendo así —dijo—. Supongo que a estas alturas ya estarán acostumbrados. —Pero la limpieza nos acerca a la fordeza —insistió Lenina. —Sí, y civilización es esterilización —prosiguió Bernard, completando así, en tono irónico, la segunda lección hipnopédica de higiene elemental—. Pero esta gente no ha oído hablar jamás de Nuestro Ford y no está civilizada.

It’s a perspective on story that may also shed light on why you and I and everyone else spend a couple of hours each day concocting tales that we rarely remember and more rarely share. By day I mean night, and the tales are those we produce during REM sleep. Well over a century since Freud’s The Interpretation of Dreams, there is still no consensus on why we dream. I read Freud’s book for a junior-year high school class called Hygiene (yes, that’s really what it was called), a somewhat bizarre requirement taught by the school’s gym teachers and sports coaches that focused on first aid and common standards of cleanliness. Lacking material to fill an entire semester, the class was padded by mandatory student presentations on topics deemed loosely relevant. I chose sleep and dreams and probably took it all too seriously, reading Freud and spending after-school hours combing through research literature. The wow moment for me, and for the class too, was the work of Michel Jouvet, who in the late 1950s explored the dream world of cats.32 By impairing part of the cat brain (the locus coeruleus, if you like that sort of thing), Jouvet removed a neural block that ordinarily prevents dream thoughts from stimulating bodily action, resulting in sleeping cats who crouched and arched and hissed and pawed, presumably reacting to imaginary predators and prey. If you didn’t know the animals were asleep, you might think they were practicing a feline kata. More recently, studies on rats using more refined neurological probes have shown that their brain patterns when dreaming so closely match those recorded when awake and learning a new maze that researchers can track the progress of the dreaming rat mind as it retraces its earlier steps.33 When cats and rats dream it surely seems they’re rehearsing behaviors relevant to survival. Our common ancestor with cats and rodents lived some seventy or eighty million years ago, so extrapolating a speculative conclusion across species separated by tens of thousands of millennia comes with ample warning labels. But one can imagine that our language-infused minds may produce dreams for a similar purpose: to provide cognitive and emotional workouts that enhance knowledge and exercise intuition—nocturnal sessions on the flight simulator of story. Perhaps that is why in a typical life span we each spend a solid seven years with eyes closed, body mostly paralyzed, consuming our self-authored tales.34 Intrinsically, though, storytelling is not a solitary medium. Storytelling is our most powerful means for inhabiting other minds. And as a deeply social species, the ability to momentarily move into the mind of another may have been essential to our survival and our dominance. This offers a related design rationale for coding story into the human behavioral repertoire—for identifying, that is, the adaptive utility of our storytelling instinct.

If we look at a map of the world today, one of the striking observations is that illnesses like Crohn’s disease are common in more developed countries and rare in less developed ones. The hygiene hypothesis accounts for this uneven distribution by suggesting that less childhood exposure to bacteria and parasites in affluent societies like the United States and Europe actually increases susceptibility to disease by suppressing the natural development of the immune system. This concept has also been linked to the rise of many of our chronic ailments: the obesity epidemic, deadly disorders like metabolic syndrome and heart disease, psychiatric conditions like depression, poorly understood afflictions like autism, and even some forms of cancer—and clinical studies have shown significant disturbances in the microbiome in all of them. We spend huge amounts of time making sure we’re clean—scrubbing ourselves with harsh soaps, sanitizing our hands and environment with chemicals, and eliminating any trace of dirt from our homes and lives—but since the evidence suggests that germs may actually be essential for our well-being, it may be time to rethink our approach to cleanliness and hygiene.

Far beyond the laws on leprosy, it’s fair to say the Mosaic Law is obsessed with cleanliness, stipulating a lengthy code of personal hygiene and public health—accounting for some 15–20% of the 613 commandments. Though many commandments applied only to priests, the practices often came to permeate Jewish culture, fulfilling the injunction: “ ‘And you shall be to Me a kingdom of priests and a holy nation’ ” (Exodus 19:6). Jewish scholars have written about the importance of ritual hygiene in Judaism for a very long time (it’s one of the oldest themes in written scholarship), and the tight link between physical and spiritual purity led to the religious proverb “Cleanliness is next to godliness.

Where is the culture of cleanliness?

Manhattan's middle and upper classes began to wash in their bedrooms. Even in impoverished tenements, families brought out a basin once a week filled it with water to bathe the children on the kitchen floor.

Without an inherited caste system, Americans were looking for more egalitarian ways to define civility and mark status, and cleanliness, which was increasingly within the grasp of most Americans, turned out to be a good way to do that. Their success during the Civil War in controlling disease through hygiene led them to see it as progressive and civic-minded. They loved what was religious and patriotic, and by the last decades of the century, cleanliness had become firmly linked not only to godliness but also to the American way.

We are concerned about the environment, but we avoid thinking very much about the gallons of clean hot water we use every day and the toxins in our cleansers that we pour down the drain. Living up to our hygienic standards takes huge amounts of energy, but cleanliness is such a sacred cow that to be told “cut down on your washing” would be even more repugnant than being urged to restrict our driving.

Both dependent on large cultural and natural forces and intensely personal, because it concerns the body, cleanliness is always debatable. The ancient Greeks argued about cold- and hot-water bathing, sixteenth-century Europeans shunned water as much as possible except for the fortunate few who immersed themselves in spa waters, and nineteenth-century peasants (who now look like early believers in the Hygiene Hypothesis) clung to the proverbial powers of dirt as sanitarians tried to mend their ways.

In the world of hygiene and personal care, wet wipes have become an indispensable part of our daily lives. They offer convenience, cleanliness, and efficiency, making them an essential product for consumers worldwide.

Cleanliness (hygiene), the most important of American values (at least mythically), is counteracted in spectacular fashion: dirt on the body, in the hair, on the clothes; clothes dragging along the street, dusty feet, fair-haired babies playing in the gutter (but somehow it is still different from real dirtiness, different from a long-engrained poverty, from a dirtiness which deforms the body, the hand; hippy dirt is different, it has been borrowed for the holidays, sprinkled over like dust, and, like a footprint, not permanent).

In Islam there are no extreme renunciations, no asceticism, no maceration, above all no flagellations to subjugate the body. The healthy human body is the temple in which the flame of the Holy Spirit burns, and thus it deserves the respect of scrupulous cleanliness and personal hygiene.

Ragupathi yogi told me: how she keeps herself happy, makes everyone feeling welcome, keep your heart like that for paramashiva. Always make sure you are the second wife for him, waiting for him to come to your heart; never ever any complaining or ill feeling can enter your heart. Since that time I kept a beautiful space in my heart. I am in absolute peace, joy, just to make paramashiva feel welcome in my heart. I keep the saucha - hygiene, cleanliness of the body, and the santosha - happiness of the heart - just to invite paramashiva and for him to feel happy, welcome, blissful. That’s it.

Now he became obsessed with details, telling his commanders what to do at every turn. No order could be given without Hitler’s specific approval. Said Field Marshal von Rundstedt, “The only troops I could move without permission were the sentries outside my door.” Here too amphetamines may be relevant. Hitler likely had, as previously noted, obsessive tendencies, reflected in his fixation on personal hygiene and cleanliness. This trait may have worsened with amphetamine use, which is well known to cause or worsen symptoms of obsessive-compulsive disorder.

The pandemic of coronavirus crises, calls for not only clean personal hygiene but purity.

This doctor was a distinguished-looking man, with splendid coal-black whiskers, and a bonny, fresh-complexioned wife; he ate fresh apples in the morning and kept his mouth remarkably clean, gargling for almost three quarters of an hour every morning and polishing his teeth with five different types of toothbrush.

The philosophy of tea, he wrote, is not mere aestheticism in the ordinary acceptance of the term, for it expresses conjointly with ethics and religion our whole point of view about man and nature. It is hygiene, for it enforces cleanliness; it is economics, for it shows comfort in simplicity rather than in the complex and costly; it is moral geometry, inasmuch as it defines our sense of proportion to the universe.2

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