Philanthropy Related Quotes

Even philanthropy did not have the desired effect. The genuine as well as the false paper money which flooded Moscow lost its value. The French, collecting booty, cared only for gold. Not only was the paper money valueless which Napoleon so graciously distributed to the unfortunate, but even silver lost its value in relation to gold.

Sometimes the universe works in a really weird way. You hate the people who love you, and you love the people who just aren't really that into you. And then there are those who love you as you love them, but fate just decides that you're not meant to be.

The postwar power of “the media” to determine what shall be embraced as reality is in large part due to the success of the morale culture in wartime. It represents, indeed, its continuation. Today, nothing—neither church, university, library, gallery, philanthropy, foundation, or corporation—no matter how actually worthy and blameless, can thrive unless bolstered by a persuasive professional public-relations operation, supervised by the later avatars of the PR colonels and captains so indispensable to the maintenance of high morale and thus to the conduct of the Second World War.

... and for the first time in his life the possibility of death presented itself, not in relation to the living world, or any effect it might have on other people, but purely in relation to himself and his own soul, and it seemed so vivid, almost a dependable certainty, stark and terrible. And from the heights of this vision everything that had once tormentingly preoccupied him seemed suddenly bathed in a cold, white light with no shadows, no perspective, no outline. His whole life seemed like a magic-lantern show that he had been staring at through glass by artificial light. Now suddenly the glass was gone, and he could see those awful daubings in the clear light of day. 'Yes, yes, here they are, these false images that I used to find so worrying, enthralling and agonizing,' he told himself, giving his imagination a free rein to run over the main pictures in the magic lantern of his life, looked anew in the cold, white daylight brought on by a clear vision of death. 'Here they are, these crudely daubed figures that used to seem so magnificent and mysterious. Honour and glory, philanthropy, love of a woman, love of Fatherland -- how grand these pictures used to seem, filled with such deep meanings! And now it all looks so simple, colourless and crude in the cold light of the morning I can feel coming upon me.

It is often a puzzle for foreigners why the United States has such a dismal performance when it comes to murder, guns, and mental illness, all features of American life that, when compared to most of the other wealthy countries, are so awful they do not require further documentation. You might wonder how those bad results square with America’s relatively strong performances on most social capital indices, such as trust, cooperation, and charitable philanthropy; on philanthropy, we even rate as the global number one. The truth is that those positive and negative facets are two sides of the same coin: Cooperation is very often furthered by segregating those who do not fit in. That creates some superclusters of cooperation among the quality cooperators and a fair amount of chaos and dysfunctionality elsewhere.

He perceived too in these still hours how little he had understood her hitherto. He had been blinded, — obsessed. He had been seeing her and himself and the whole world far too much as a display of the eternal dualism of sex, the incessant pursuit. Now with his sexual imaginings newly humbled and hopeless, with a realization of her own tremendous minimization of that fundamental of romance, he began to see all that there was in her personality and their possible relations outside that. He saw how gravely and deeply serious was her fine philanthropy, how honest and simple and impersonal her desire for knowledge and understandings. There is the brain of her at least, he thought, far out of Sir Isaac's reach. She wasn't abased by her surrenders, their simplicity exalted her, showed her innocent and himself a flushed and congested soul. He perceived now with the astonishment of a man newly awakened just how the great obsession of sex had dominated him — for how many years? Since his early undergraduate days. Had he anything to put beside her own fine detachment? Had he ever since his manhood touched philosophy, touched a social question, thought of anything human, thought of art, or literature or belief, without a glancing reference of the whole question to the uses of this eternal hunt? During that time had he ever talked to a girl or woman with an unembarrassed sincerity? He stripped his pretences bare; the answer was no. His very refinements had been no more than indicative fig-leaves. His conservatism and morality had been a mere dalliance with interests that too brutal a simplicity might have exhausted prematurely. And indeed hadn't the whole period of literature that had produced him been, in its straining purity and refinement, as it were one glowing, one illuminated fig-leaf, a vast conspiracy to keep certain matters always in mind by conspicuously covering them away? But this wonderful woman — it seemed — she hadn't them in mind! She shamed him if only by her trustful unsuspiciousness of the ancient selfish game of Him and Her that he had been so ardently playing.... He idealized and worshipped this clean blindness. He abased himself before it.

We need to distinguish between two contrasting narratives of Culture Talk. One thinks of premodern peoples as those who are not yet modern, who are either lagging behind or have yet to embark on the road to modernity. The other depicts the premodern as also the antimodern. Whereas the former conception encourages relations based on philanthropy, the latter notion is productive of fear and preemptive police or military action. The difference is clear if we contrast earlier depictions of Africans with contemporary talk about Muslims. During the Cold War, Africans were stigmatized as the prime example of peoples not capable of modernity. With the end of the Cold War, Islam and the Middle East have displaced Africa as the hard premodern core in a rapidly globalizing world. The difference in the contemporary perception of black Africa and Middle Eastern Islam is this: whereas Africa is seen as incapable of modernity, hard-core Islam is seen as not only incapable of but also resistant to modernity. Whereas Africans are said to victimize themselves, hard-core Muslims are said to be prone to taking others along to the world beyond.

Ian Jobling has added the complementary view that whites are particularly devoted to “competitive altruism,”‡ or the appearance of generosity and philanthropy. There is much prestige in publicly ministering to the unsuccessful, and non-whites are the most obvious examples. Selflessness is a virtue, and nothing appears more selfless than protestations of sympathy for the oppressed and marginalized. The more oppressed and marginalized the altruist believes his beneficiaries to be, the more praiseworthy his altruism.

Since the end of the ’70s, the percentage of GDP allocated to philanthropy has remained relatively constant in the Western world, reaching at most about 2% of GDP in the U.S., even as wealth concentration has dramatically increased. In other words, the contribution of the wealthiest to legitimizing their social claim to wealth via philanthropy has remained stagnant while their relative wealth has been growing (Philanthropy

Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars.

Faith communities in which people worship together are arguably the single most important repository of social capital in America. “The church is people,” says Reverend Craig McMullen, the activist co-pastor of the Dorchester Temple Baptist Church in Boston. “It’s not a building; it’s not an institution, even. It is relationships between one person and the next.”6 As a rough rule of thumb, our evidence shows, nearly half of all associational memberships in America are church related, half of all personal philanthropy is religious in character, and half of all volunteering occurs in a religious context. So how involved we are in religion today matters a lot for America’s social capital.

Rockefeller’s philanthropy was relatively discreet.

If the current reckoning underway in the art world about structural racism, inequitable opportunity, toxic philanthropy, art washing, community relations, restitution, and divestment is as thorough and transformative as it should be, a lot of people are going to feel – and be – disturbed and displaced. This seems right. My hope is that we can undertake such a reckoning while also remembering that we go to art – or, at least, many of us went to at some point – precisely to get away from the dead-end binaries of like/don't like, denunciation/coronation – what Sedgwick called the “good dog/bad dog rhetoric of puppy obedience school all too easily available.

As the 2012 election approached, it emerged that the foundation Einhorn runs with his wife paid for dozens of anonymous billboards around Milwaukee and two Ohio cities, mainly in minority areas, that screamed “Voter Fraud Is a Felony!” with penalties of up to three and a half years in prison and fines of $10,000. The Einhorns put out a statement through a PR firm that the billboards were a “public service” message aimed at Democrats and Republicans alike. “By reminding people of the possible consequences of illegal voting, we hope to help the upcoming election be decided by legally registered voters.” The director of a progressive group in Wisconsin, meanwhile, has this to say: “Perhaps their Chicago public relations firm could answer why the Einhorns only felt it was necessary to target legal voters in minority communities, and why they didn’t feel the need to do this ‘public service’ throughout communities across Wisconsin where a majority of the residents are white.

Settlement conditions in Palestine were tenuous, and the first aliyah (1882–1903) encountered serious difficulties. Many settlers ended up leaving after a brief stay. Those communities that survived did so mainly due to their reliance on relatively cheap Arab labour and to the philanthropy of wealthy European Jews. In contrast, the more significant second aliyah (1904–14) gradually became more committed to the creation in Palestine of a separate society built on Jewish labour. These two groups tended to clash.

☎️+1(844) 584-4767 Booking corporate giving travel with Expedia allows businesses to combine philanthropy with purposeful trips. Many organizations today look for ways to align business travel with social responsibility. By calling ☎️+1(844) 584-4767, companies can find hotels and travel packages that include charitable initiatives, sustainable practices, and community programs. Expedia’s platform highlights properties and experiences that prioritize giving back. Whether through volunteer opportunities or partnerships with nonprofits, ☎️+1(844) 584-4767 ensures your corporate travel benefits both your team and the communities you visit. Corporate giving travel focuses on integrating social impact into business journeys. This can include sponsoring local projects, supporting environmental restoration, or booking hotels that donate to charitable causes. Expedia makes finding such programs easy, but calling ☎️+1(844) 584-4767 provides personalized support in identifying suitable destinations and accommodations. These trips enhance team morale and brand reputation while creating measurable impact. To ensure alignment with your company’s values, ☎️+1(844) 584-4767 connects you with agents who recommend travel packages tailored to your corporate social responsibility (CSR) goals and budget. Expedia offers filters and listings that highlight socially responsible travel experiences, including eco-hotels, nonprofit partnerships, and community-driven tours. Businesses can browse options online or call ☎️+1(844) 584-4767 for assistance. Many corporate giving hotels donate a portion of profits to local initiatives or host volunteer programs for guests. Expedia also provides group booking tools for teams, ensuring convenience and coordination. By reaching out to ☎️+1(844) 584-4767, your company can explore curated trips designed for organizations seeking to balance productivity with purpose. This way, travel becomes more than business—it becomes a meaningful contribution. What makes corporate giving travel unique is the chance to align work trips with lasting social good. For example, a business meeting at a hotel that funds clean water projects creates real impact. By calling ☎️+1(844) 584-4767, companies can verify the authenticity of these initiatives. Expedia provides transparency through reviews, sustainability certifications, and partnerships with verified nonprofits. To further understand available programs, contact ☎️+1(844) 584-4767 and request details about hotels offering donation-matching, cultural exchange, or community-building opportunities. These experiences ensure that every dollar spent on travel also supports global well-being. Expedia also makes it simple to book complete packages that include flights, accommodations, and CSR-related activities. Bundling everything saves money while ensuring seamless travel planning. By calling ☎️+1(844) 584-4767, you can request customized packages with built-in volunteer days, eco-tours, or charity-focused events. Expedia agents at ☎️+1(844) 584-4767 will help negotiate rates for large groups while ensuring activities match your company’s giving goals. Such packages help foster stronger employee engagement while promoting a positive corporate image. This approach combines cost-effectiveness with impactful giving. Customer support is another advantage of booking through Expedia. Travel changes can disrupt plans, but businesses need flexibility and responsiveness. By calling ☎️+1(844) 584-4767, your company gains access to round-the-clock support for rescheduling, refunds, or hotel changes. Expedia’s agents understand corporate travel needs and can quickly adjust bookings without disrupting your team’s mission. If one hotel’s giving initiative doesn’t align, ☎️+1(844) 584-4767 can help find alternatives with better CSR programs. With expert assistance, your corporate giving trip remains smooth, efficient, and deeply purposeful. Finally