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21 " city’ meant two different things – one a physical place, the other a mentality compiled from perceptions, behaviours and beliefs. "
― Richard Sennett , Building and Dwelling: Ethics for the City
22 " the built environment is one thing, how people dwell in it another. "
23 " Rico'nun 'hurda' tanımına uyduğunu söylemek güç olsa da, o kendisinin teknik bilgi açısından 'gerileme dönemine' girmek üzere olduğunu düşünüyor. Bu noktada, toplumun gençliğe yaptığı vurguyla, kendisinin yaşlanma konusundaki fikirleri birleşiyor. Toplumsal önyargı, kişinin içindeki güçten düşme korkusunu körüklüyor. "
― Richard Sennett , The Corrosion of Character: The Personal Consequences of Work in the New Capitalism
24 " The past was in them, still disturbing but no longer a governing history; the trauma strengthened the convictions they possessed about how to lead their lives. "
― Richard Sennett
25 " Institutional changes, instead of following the path of a guided arrow, head in different and often conflicting directions: a profitable operating unit is suddenly sold, for example, yet a few years later the parent company tries to get back into the business in which it knew how to make money before it sought to reinvent itself. Such twists have prompted the sociologists Scott Lash and John Urry to speak more largely of flexibility as “the end of organized capitalism. "
26 " The top managers are defensive about these departures; they point to how safe, attractive, and up-to-date the workplace is. Rodney Everts is less defensive but equally perplexed. “When somebody tells me there’s no future here, I ask what they want. They don’t know; they tell me you shouldn’t be stuck in one place.” Fortunately, the job market in Boston for low-wage workers is strong at the moment, but there is something puzzling about the sheer impulse to get out. "
27 " Developments in high technology reflect an ancient model for craftsmanship, but the reality on the ground is that people who aspire to be good craftsmen are depressed, ignored, or misunderstood by social institutions. These ills are complicated because few institutions set out to produce unhappy workers. People seek refuge in inwardness when material engagement proves empty; mental anticipation is privileged above concrete encounter; standards of quality in work separate design from execution. "
― Richard Sennett , The Craftsman
28 " the single most pressing earthly obligation of every medieval artisan was the establishment of a good personal reputation."11 "
29 " Good craftsmanship implies socialism. The workings of a modern Japanese auto plant or a Linux chat room might have expanded their sympathy for collaboration of other sorts, but still, all three disputed the pursuit of quality simply as a means to profit. "
30 " There is something more here than embarrassment at being praised. The strengths 'I' have are not admissible to the arena of ability where they are socially useful; for once admitted, 'I'--my real self--would no longer have them. "
31 " In cultural production, Levi-Strauss famously declares, food is both good to eat (bonne a manger) and good to think with (bonne a penser). He means this literally: cooking food begets the idea of heating for other purposes; people who share parts of a cooked deer begin to think they can share parts of a heated house; the abstraction "he is a warm person" (in the sense of "sociable") then becomes possible to think.14 These are domain shifts. "
32 " İyi bir işin nitelikleriyle iyi bir karakterin nitelikleri artık örtüşmüyordu. "
33 " ... sürekli riske maruz kalmak, karakter duygunuzu iyice aşındırır. Ortalamaya doğru regresyon eğilimini yenebilecek hiçbir anlatı yoktur; insan her defasında 'baştan başlar'. "
34 " Karakterimizi ilgilendiren, 'bana kim ihtiyaç duyuyor?' sorusu, modern kapitalizmde yoğun saldırı altında. Sistem insanlara kayıtsızlık aşılıyor. Bunu, örneğin 'kazanan-hepsini-alır' piyasalarında, risk ve ödül arasındaki ilişkiyi koparıp, insanın çabasını nafile hale getirerek yapıyor. Organizasyonlarda karşılıklı ihtiyacı ortadan kaldırarak da güvensizlik aşılıyor. Ayrıca, kurumları yeniden tasarlayıp, bütün çalışanları her an vazgeçilebilecek bir duruma getirerek bunu yapıyor. Bu uygulamalar, insanın önemli ve başkalarına yararlı olduğu duygusunu apaçık ve vahşi bir biçimde baltalıyor. "
35 " [There are] code words used today to measure the 'authenticity' of relationships or other persons. We speak of whether we can personally 'relate' to events or other persons, and whether in the relationship itself people are 'open' to one another. The first is a cover word for measuring the other in terms of a mirror of self-concern, and the second is a cover for measuring social interaction in terms of the market exchange of confession. "
36 " Lo que hoy tiene de particular la incertidumbre es que existe sin la amenaza de un desastre histórico; y en cambio, está integrada en las prácticas cotidianas de un capitalismo vigoroso (…). La consigna “nada a largo plazo” desorienta la acción planificada, disuelve los vínculos de confianza y compromiso y separa la voluntad del comportamiento. "
37 " ISBN 978-0-300-11633-5 "
― Richard Sennett , Together: The Rituals, Pleasures and Politics of Cooperation
38 " The reigning belief today is that closeness between persons is a moral good. The reigning aspiration today is to develop individual personality through experiences of closeness and warmth with others. The reigning myth today is that the evils of society can all be understood as the evils of impersonality, alienation, and coldness. The sum of these three is an ideology of intimacy: social relationships of all kinds are real, believable, and authentic the closer they approach the inner psychological concerns of each person. This ideology transmutes political categories into psychological categories. This ideology of intimacy defines the humanitarian spirit of a society without gods; warmth is our god. "
― Richard Sennett , The Fall of Public Man
39 " Tests that measure a person’s capacity to manage many problems at the expense of depth suit an economic regime that prizes quick study, superficial knowledge, all too often embodied by consultants who dart in and out of organizations. The craftsman’s ability to dig deep stands at the pole opposite from potential ability deployed in this fashion. "
40 " Diderot's solution to the limits of language was to become himself a worker: "There are machines so hard to describe and skills so elusive that ... it has often been necessary to get hold of such machines, set them in operation, and lend one's hand to the work. "