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1 " No other technique for the conduct of life attaches the individual so firmly to reality as laying emphasis on work; for his work at least gives him a secure place in a portion of reality, in the human community. The possibility it offers of displacing a large amount of libidinal components, whether narcissistic, aggressive or even erotic, on to professional work and on to the human relations connected with it lends it a value by no means second to what it enjoys as something indispensible to the preservation and justification of existence in society. Professional activity is a source of special satisfaction if it is a freely chosen one — if, that is to say, by means of sublimation, it makes possible the use of existing inclinations, of persisting or constitutionally reinforced instinctual impulses. And yet, as a path to happiness, work is not highly prized by men. They do not strive after it as they do after other possibilities of satisfaction. The great majority of people only work under the stress of necessity, and this natural human aversion to work raises most difficult social problems. "
― Sigmund Freud , Civilization and Its Discontents
2 " Great paintings—people flock to see them, they draw crowds, they’re reproduced endlessly on coffee mugs and mouse pads and anything-you-like. And, I count myself in the following, you can have a lifetime of perfectly sincere museum-going where you traipse around enjoying everything and then go out and have some lunch. But if a painting really works down in your heart and changes the way you see, and think, and feel, you don’t think, ‘oh, I love this picture because it’s universal.’ ‘I love this painting because it speaks to all mankind.’ That’s not the reason anyone loves a piece of art. It’s a secret whisper from an alleyway. Psst, you. Hey kid. Yes you. An individual heart-shock. Your dream, Welty’s dream, Vermeer’s dream. You see one painting, I see another, the art book puts it at another remove still, the lady buying the greeting card at the museum gift shop sees something else entire, and that’s not even to mention the people separated from us by time—four hundred years before us, four hundred years after we’re gone—it’ll never strike anybody the same way and the great majority of people it’ll never strike in any deep way at all but—a really great painting is fluid enough to work its way into the mind and heart through all kinds of different angles, in ways that are unique and very particular. Yours, yours. I was painted for you. And—oh, I don’t know, stop me if I’m rambling… but Welty himself used to talk about fateful objects. Every dealer and antiquaire recognizes them. The pieces that occur and recur. Maybe for someone else, not a dealer, it wouldn’t be an object. It’d be a city, a color, a time of day. The nail where your fate is liable to catch and snag. "
― Donna Tartt , The Goldfinch
3 " If one looks at modern society, it is obvious that in order to live, the great majority of people are forced to sell their labour power. All the physical and intellectual capacities existing in human beings, in their personalities, which must be set in motion to produce useful things, can only be used if they are sold in exchange for wages. Labour power is usually perceived as a commodity bought and sold nearly like all others. The existence of exchange and wage-labour seems normal, inevitable. Yet the introduction of wage-labour involved conflict, resistance, and bloodshed. The separation of the worker from the means of production, now an accepted fact of life, took a long time and was accomplished by force.In England, in the Netherlands, in France, from the sixteenth century on, economic and political violence expropriated craftsmen and peasants, repressed indigence and vagrancy, imposed wage-labour on the poor. Between 1930 and 1950, Russia decreed a labour code which included capital punishment in order to organise the transition of millions of peasants to industrial wage-labour in less than a few decades. Seemingly normal facts: that an individual has nothing but his labour power, that he must sell it to a business unit to be able to live, that everything is a commodity, that social relations revolve around market exchange… such facts now taken for granted result from a long, brutal process.By means of its school system and its ideological and political life, contemporary society hides the past and present violence on which this situation rests. It conceals both its origin and the mechanism which enables it to function. Everything appears as a free contract in which the individual, as a seller of labour power, encounters the factory, the shop or the office. The existence of the commodity seems to be an obvious and natural phenomenon, and the periodic major and minor disasters it causes are often regarded as quasi-natural calamities. Goods are destroyed to maintain their prices, existing capacities are left to rot, while elementary needs remain unfulfilled. Yet the main thing that the system hides is not the existence of exploitation or class (that is not too hard to see), nor its horrors (modern society is quite good at turning them into media show). It is not even that the wage labour/capital relationship causes unrest and rebellion (that also is fairly plain to see). The main thing it conceals is that insubordination and revolt could be large and deep enough to do away with this relationship and make another world possible. "
4 " Alejandro de Humboldt National ParkOutside of the major cities, the great majority of Cuba is agricultural or undeveloped. Cuba has a number of national parks where it is possible to see and enjoy some plants and animals that are truly unique to the region. Because it is relatively remote and limited in size, the Cuban Government has recognized the significance and sensitivity of the island’s biodiversity. It is for these reasons many of these parks have been set aside as protected areas and for the enjoyment of the people.One of these parks is the Alejandro de Humboldt National Park, named for Alexander von Humboldt a Prussian geographer, naturalist and explorer who traveled extensively in Latin America between 1799 and 1804. He explored the island of Cuba in 1800 and 1801. In the 1950’s during its time of the Cuban Embargo, the concept of nature reserves, on the island, was conceived with development on them continuing into the 1980’s, when a final sighting of the Royal Woodpecker, a Cuban subspecies of the ivory-billed woodpecker known as the “Campephilus principalis,” happened in this area. The Royal Woodpecker was already extinct in its former American habitats. This sighting in 1996, prompted these protected areas to form into a national park that was named Alejandro de Humboldt National Park. Unfortunately no further substantiated sightings of this species has bird has occurred and the species is now most likely extinct. The park, located on the eastern end of Cuba, is tropical and mostly considered a rain forest with mountains and some of the largest rivers in the Caribbean. Because it is the most humid place in Cuba it can be challenging to hike. The park has an area of 274.67 square miles and the elevation ranges from sea level to 3,832 feet at top of El Toldo Peak. In 2001 the park was declared a UNESCO World Natural Heritage Site. Tours are available for those interested in learning more about the flora & fauna, wild life and the natural medicines that are indigenous to these jungles.“The Exciting Story of Cuba” by award winning Captain Hank Bracker is available from Amazon.com, Barnes&Noble.com, BooksAMillion.com and Independent Book Vendors. Read, Like & Share the daily blogs & weekly " From the Bridge" commentaries found on Facebook, Goodreads, Twitter and Captain Hank Bracker’s Webpage. "
5 " At Clochemerle, the greater number of the men put up with their wives, and the great majority of the women with their husbands. If this hardly amounted to adoration, in the majority of homes at any rate the men and women found each other very nearly endurable. "
― Gabriel Chevallier , Clochemerle
6 " Sexual differentiation begins approximately six weeks after conception, when in male children the gonads are formed and begin to manufacture male hormone, which has a profound effect on the future development of the embryo. In the female, on the other hand, the ovaries are not formed until the sixth month, by which time the greater size, weight, and muscular strength of the male is already established. This is the biological basis of the sexual dimorphism apparent in the great majority of societies known to anthropology, where child-rearing is almost invariably the responsibility of women, and hunting and warfare the responsibility of men. These differences have less to do with cultural `stereotypes' than some fashionable contemporary notions would have us believe. While it is true that at all ages males and females have far more in common than they have differences between them, there can be no doubt that some differences exist which have their roots in the biology of our species. Jung was quite clear about this. Again and again, he refers to the masculine and the feminine as two great archetypal principles, coexisting as equal and complementary parts of a balanced cosmic system, as expressed in the interplay of yin and yang in Taoist philosophy. These archetypal principles provide the foundations on which masculine and feminine stereotypes begin to do their work, providing an awareness of gender. Gender is the psychic recognition and social expression of the sex to which nature has assigned us, and a child's awareness of its gender is established by as early as eighteen months of age. "
― Anthony Stevens , Jung: A Very Short Introduction
7 " However, what I do believe to genuinely sacred - and, indeed, more useful to the earth as a whole - is trying to ensure that there are as few unbalanced, destructive people as possible. By whatever rationale you use, ending a pregnancy 12 weeks into gestation is incalculably more moral than bringing an unwanted child into this world. It's those unhappy, unwanted children, who then grew into angry adults, who have caused the great majority of humankind's miseries. They are the ones who make states feel feral; streets dangerous; relationships violent. "
― Caitlin Moran , How to Be a Woman
8 " Because of literature we can decipher, at least partially, the hieroglyphic that existence tends to be for the great majority of human beings. "
― Mario Vargas Llosa , In Praise of Reading and Fiction: The Nobel Lecture
9 " I am a feminist because I dislike everything that feminism implies. I desire an end to the whole business, the demands for equality, the suggestion of sex warfare, the very name feminist. I want to be about the work in which my real interests like, the writing of novels and so forth. But while inequality exists, while injustice is done and opportunity denied to the great majority of women, I shall have to be a feminist. And I shan't be happy till I get . . . a society in which there is no distinction of persons either male or female, but a supreme regard for the importance of the human being. And when that dream is a reality, I will say farewell to feminism, as to any disbanded but victorious army, with honour for its heroes, gratitude for its sacrifice, and profound relief that the hour for its necessity has passed. "
10 " Women are an eternal subject, which is a lot like being subjected, or subjugated, or a subject nation, even. There are comparatively few articles about whether men are happy or why their marriages also fail or how nice or not their bodies are, even the movie-star bodies. They are the gender that commits the great majority of crime, particularly violent crime, and they are the majority of suicides as well. American men are falling behind women in attending college, and have fallen farther in the current economic depression than women, which you'd think would make them interesting subjects of inquiry. "
― Rebecca Solnit , Men Explain Things to Me
11 " There are some people about whom it is difficult to say anything which would describe them immediately and fully in their most typical and characteristic aspects; these are the people who are usually called " ordinary" and accounted as " the majority," and who actually do make up the great majority of society. In their novels and stories writers most often try to choose and present vividly and artistically social types which are extremely seldom encountered in real life, and which are nevertheless more real than real life itself. Podkolyosin, viewed as a type, in perhaps exaggerated, but he is hardly unknown. How many clever people having learned from Gogol about Podkolyosin at once discover that great numbers of their friends bear a terrific resemblance to Podkolyosin. They knew before Gogol that their friends were like Podkolyosin, except they did not know yet that that was their name...Nevertheless the question remains before us: what is the novelist to do with the absolutely " ordinary" people, and how can he present them to readers so that they are at all interesting? To leave them out of a story completely is not possible, because ordinary people are at every moment, by and large, the necessary links in the chain of human affairs; leaving them out, therefore, means to destroy credibility. To fill a novel entirely with types or, simply for the sake of interest, strange and unheard-of people, would be improbable and most likely not even interesting. In our opinion the writer must try to find interesting and informative touches even among commonplace people. When, for example, the very nature of certain ordinary persons consists precisely of their perpetual and unvarying ordinariness, or, better still, when in spite of their most strenuous efforts to life themselves out of the rut of ordinariness and routine, then such persons acquire a certain character of their own-the typical character of mediocrity which refuses to remain what it is and desires at all costs to become original and independent, without having the slightest capacity for independence. "
12 " ...After all, the chief business of the American people is business. They are profoundly concerned with producing, buying, selling, investing and prospering in the world. I am strongly of the opinion that the great majority of people will always find these are the moving impulses of our life. But it is only those who do not understand our people, who believe that our national life is entirely absorbed by material motives. We make no concealment of the fact that we want wealth, but there are many other things that we want much more. We want peace and honor, and that charity which is so strong an element of all civilization. The chief ideal of the American people is idealism. "
― Calvin Coolidge
13 " Without conversion of heart we cannot serve God on earth. We have naturally neither faith, nor fear, nor love, toward God and His Son Jesus Christ. We have no delight in His Word. We take no pleasure in prayer or communion with Him. We have no enjoyment in His ordinances, His house, His people, or His day. We may have a form of Christianity, and keep up a round of ceremonies and religious performances. But without conversion we have no more heart in our religion than a brick or a stone. Can a dead corpse serve God? We know it cannot. Well, without conversion we are dead toward God. Look round the congregation with which you worship every Sunday. Mark how little interest the great majority of them take in what is going on. Observe how listless, and apathetic, and indifferent, they evidently are about the whole affair. It is clear their hearts are not there! They are thinking of something else, and not of religion. They are thinking of business, or money, or pleasure, or worldly plans, or bonnets, or gowns, or new dresses, or amusements. Their bodies are there, but not their hearts. And what is the reason? What is it they all need? They need conversion. Without it they only come to church for fashion and form’s sake, and go away from church to serve the world or their sins. But this is not all. Without conversion of heart we could not enjoy heaven, if we got there. Heaven is a place where holiness reigns supreme, and sin and the world have no place at all. The company will all be holy; the employments will all be holy; it will be an eternal Sunday. Surely if we go to heaven, we must have a heart in tune and able to enjoy it, or else we shall not be happy. We must have a nature in harmony with the element we live in, and the place where we dwell. Can a fish be happy out of water? We know it cannot. Well, without conversion of heart we could not be happy in heaven.Look round the neighborhood in which you live and the persons with whom you are acquainted. Think what many of them would do if they were cut off for ever from money, and business, and newspapers, and cards, and balls, and races, and hunting, and shopping, and worldly amusements! Would they like it? Think what they would feel if they were shut up forever with Jesus Christ, and saints, and angels! Would they be happy? Would the eternal company of Moses, and David, and St. Paul be pleasant to those who never take the trouble to read what those holy men wrote? Would heaven’s everlasting praise suit the taste of those who can hardly spare a few minutes in a week for private religion, even for prayer? There is but one answer to be given to all these questions. We must be converted before we can enjoy heaven. Heaven would be no heaven to any child of Adam without conversion.Let no man deceive us. There are two things which are of absolute necessity to the salvation of every man and woman on earth. One of them is the mediatorial work of Christ for us, His atonement, satisfaction, and intercession. The other is the converting work of the Spirit in us, His guiding, renewing, and sanctifying grace. We must have both a title and a heart for heaven. Sacraments are only generally necessary to salvation: a man may be saved without them, like the penitent thief. An interest in Christ and conversion are absolutely necessary: without them no one can possibly be saved. All, all alike, high or low, rich or poor, old or young, gentle or simple, churchmen or dissenters, baptized or unbaptized, all must be converted or perish. "
― J.C. Ryle
14 " Perhaps the answer is that it is necessary to slow down, finally giving up on economistic fanaticism and collectively rethink the true meaning of the word “wealth.” Wealth does not mean a person who owns a lot, but refers to someone who has enough time to enjoy what nature and human collaboration place within everyone’s reach. If the great majority of people could understand this basic notion, if they could be liberated from the competitive illusion that is impoverishing everyone’s life, the very foundations of capitalism, would start to crumble (p. 169). "
― Franco "Bifo" Berardi
15 " No longer enslaved or made dependent by force of law, the great majority are so by force of poverty; they are still chained to a place, to an occupation, and to conformity with the will of an employer, and debarred, by the accident of birth both from the enjoyments, and from the mental and moral advantages, which others inherit without exertion and independently of desert. That this is an evil equal to almost any of those against which mankind have hitherto struggled, the poor are not wrong in believing. Is it a necessary evil? They are told so by, those who do not feel it---by those who have gained the prizes in the lottery of life. But it was also said that slavery, that despotism, that all the privileges of oligarchy, were necessary. "
― John Stuart Mill , Socialism
16 " A good general rule is that self-esteem for its own sake turns out to be much worse than merely reinforcing unearned positive feelings about oneself. Not only does high self-esteem (especially when unearned) not increase “social responsibility”; it decreases it. The criminologist and sociologist Roy Baumeister, a professor of psychology at Florida State University who has spent a lifetime studying violent criminals, notes that the great majority of criminals have higher self-esteem than noncriminals. You need high self-esteem to think that rules apply to others but not to you. "
― Dennis Prager , Still the Best Hope: Why the World Needs American Values to Triumph
17 " Instead of comparing our lot with that of those who are more fortunate than we are, we should compare it with the lot of the great majority of our fellow men. It then appears that we are among the privileged. "
― Helen Keller
18 " Whatever they may think and say about their " egoism" , the great majority nonetheless do nothing for their ego their whole life long: what they do is done for the phantom of their ego which has formed itself in the heads of those around them and has been communicated to them. "
19 " While performing the great majority of the actions in their life, people are totally unaware. We tend to go through our daily activities mechanically. We talk without real purpose. We do things without even knowing that we do them. We are not really present to what we are doing. Even if we practise being aware, entire portions of our days can elapse before we retrieve our thread of awareness. In short, we are not living our life, we are sleeping it. "
20 " He knew very well that the great majority of human conversation is meaningless. A man can get through most of his days on stock answers to stock questions, he thought. Once he catches onto the game, he can manage with an assortment of grunts. This would not be so if people listened to each other, but they don't. They know that no one is going to say anything moving and important to them at that very moment. Anything important will be announced in the newspapers and reprinted for those who missed it. No one really wants to know how his neighbor is feeling, but he asks him anyway, because it is polite, and because he knows that his neighbor certainly will not tell him how he feels. What this woman and I say to each other is not important. It is the simple making of sounds that pleases us. "
― Peter S. Beagle , A Fine and Private Place
