Social Ju Quotes

Flisni te verteten njerezimit dhe te panjerezishmit do tju sulmojne. Flisni me kuptim dhe te drejten, dhe ju do sulmoheni nga te palogjikshmit. Flisni te verteten dhe ju do te sulmoheni nga genjeshtaret. Mos flisni absolutisht aspak dhe asgje nuk do te ndryshoje, dhe absolutisht asgje dhe asnje nuk do te flase. Por atehere asgje, asnjehere nuk do te ndryshoje . Suzy Kassem

The first step in the mental training is to become the master of external things. He who is addicted to worldly pleasures, however learned or ignorant he may be, however high or low his social position may be, is a servant to mere things. He cannot adapt the external world to his own end, but he adapts himself to it. He is constantly employed, ordered, driven by sensual objects. Instead of taking possession of wealth, he is possessed by wealth. Instead of drinking liquors, he is swallowed up by his liquors. Balls and music bid him to run mad. Games and shows order him not to stay at home. Houses, furniture, pictures, watches, chains, hats, bonnets, rings, bracelets, shoes—in short, everything has a word to command him. How can such a person be the master of things? To Ju (Na-kae) says: "There is a great jail, not a jail for criminals, that contains the world in it. Fame, gain, pride, and bigotry form its four walls. Those who are confined in it fall a prey to sorrow and sigh for ever." To

The great concentration of wealth in the hands of the owners of chaebol has also had the consequence feared by the KMT in Taiwan: the entry into politics of a wealthy industrialist. This happened for the first time with the candidacy of Chung Ju Yung, founder of Hyundai, for president in the 1993 election. There is, of course, nothing wrong with a Ross Perot-style billionaire’s entering politics in a democracy, but the degree of concentrated wealth in the Korean business community has made other political actors on both the right and the left nervous. The result for Korea thus far has not been propitious; while losing the election to Kim Young Sam, the seventy-seven-year-old Chung was jailed in late 1993 on rather specious corruption charges—a warning to all would-be politicians among the business class that their participation in politics would not be welcome.74 Despite the apparent anomaly between its Chinese-style familistic culture and its large corporations, Korea continues to fit my overall hypothesis. That is, Korea, like China, is a familistic culture with a relatively low degree of trust outside kinship. In default of this cultural propensity, the Korean state has had to step in to create large organizations that would otherwise not be created by the private sector on its own. The large Korean chaebol may have been run more efficiently than the state-owned companies of France, Italy, and a number of countries in Latin America, but they were no less the product of subsidy, protection, regulation, and other acts of government intervention. While most countries would be quite happy to have had Korea’s growth record, it is not clear that they could achieve it using Korean methods.

Substantiv på -ism, -het, -skap och -i kan lugnt användas utan risk för att någon fattar något. Exempel: – Jag gillar socialism. – Jaså du. Jag för min del håller på konservatism. – Då är du emot jämlikhet och broderskap då? – Nej nej, en sann konservatism främjar jämlikhet och broderskap. Men i motsats till dej anser jag demokrati vara grundläggande. – Där tar du fel. Jag håller också styvt på demokrati. Huvudsaken är ju att man får säga vad man vill. – Jaha du. Då är vi överens då. Hej du. – Hej hej. OBS: för att riktig meningslöshet skall uppstå fordras att man noga undviker att definiera dessa abstrakta termer. Om någon frågar vad man egentligen menar med t.ex. demokrati bör man svara: "Det är väl självklart", eller "Jag menar givetvis riktig demokrati", eller: "Fattar du inte det så är det ju meningslöst att tala vidare om saken", eller dylikt. Ger man sig in på definitioner kan man lätt råka säga något vettigt.

Ju fler vänner dina vänner har (oavsett deras känslomässiga tillstånd), desto mer sannolikt är det således att du är lycklig.

Though I’ve given you only a glimpse of some of the institutions of mobile hunter-gatherers, it may already be clear that they are remarkably well designed for surviving in the marginal and unpredictable environments that have dominated our species’ evolutionary history. Ju/'hoansi incest taboos, for example, compel parents to arrange marriages for their children with distant kinfolk, dramatically extending their social networks. These distant connections pay off by providing a safe haven when droughts, floods, injuries, raiding parties, or other disasters strike.

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