Great Throughts Treasury

A database of quotes

Pitirim A. Sorokin, fully Pitirim Alexandrovich (Alexander) Sorokin

Russian-born American Scholar, Sociologist, Academic and Political Activist, Founded Department of Sociology and the Harvard Research Center for Creative Altruism at Harvard University

"Whatever may happen in the future, I know that I have learned three things which will remain forever convictions of my heart as well as my mind. Life, even the hardest life, is the most beautiful, wonderful and miraculous treasure in the world. Fulfillment of duty is another beautiful thing, making life happy and giving to the soul an unconquerable force to sustain ideals. This is my second conviction, and my third is that cruelty, hatred, and injustice never can and never will be able to create a mental, moral or material millennium."

"The past year of revolution has taught me one truth: politicians may make mistakes, politics may be socially useful, but may also be socially harmful, whereas scientific and educational work is always useful and is always needed by the people."

"The main uniform effect of calamities upon the political and social structure of society is an expansion of governmental regulation, regimentation, and control of social relationships and a decrease in the regulation and management of social relationships by individuals and private groups. The expansion of governmental control and regulation assumes a variety of forms, embracing socialistic or communistic totalitarianism, fascist totalitarianism, monarchial autocracy, and theocracy. Now it is effected by a revolutionary regime, now by a counterrevolutionary regime; now by a military dictatorship, now by a dictatorship, now by a dictatorial bureaucracy. From both the quantitative and the qualitative point of view, such an expansion of governmental control means a decrease of freedom, a curtailment of the autonomy of individuals and private groups in the regulation and management of their individual behavior and their social relationships, the decline of constitutional and democratic institutions."

"The organism of the Western society and culture seems to be undergoing one of the deepest and most significant crises of its life. The crisis is far greater than the ordinary; its depth is unfathomable, its end not yet in sight, and the whole of the Western society is involved in it. It is the crisis of a Sensate culture, now in its overripe stage, the culture that has dominated the Western World during the last five centuries. It is also the crisis of a contractual (capitalistic) society associated with it. In this sense we are experiencing one of the sharpest turns in the historical road…. The diagnosis of the crisis of our age which is given in this chapter was written…. Gigantic catastrophes that have occurred since that year…strikingly confirm and develop the diagnosis…. Not a single compartment of our culture, or of the mind of contemporary man, shows itself to be free from the unmistakable symptoms"

"Shall we wonder, therefore, that if many do not apprehend clearly what is happening, they have at least a vague feeling that the issue is not merely that of “prosperity,” or “democracy,” or “capitalism,” or the like, but involves the whole contemporary culture, society, and man?… Shall we wonder, also, at the endless multitude of incessant major and minor crises that have been rolling over us, like ocean waves, during recent decades? Today in one form, tomorrow in another. Now here, now there. Crises political, agricultural, commercial, and industrial! Crises of production and distribution. Crises moral, juridical, religious, scientific, and artistic. Crises of property, of the State, of the family, of industrial enterprise…Each of the crises has battered our nerves and minds, each has shaken the very foundations of our culture and society, and each has left behind a legion of derelicts and victims. And alas! The end is not in view. Each of these crises has been, as it were, a movement in a great terrifying symphony, and each has been remarkable for its magnitude and intensity."

"Sensate culture, has these features: The defining cultural principle is that true reality is sensory – only the material world is real. There is no other reality or source of values. This becomes the ubiquitous organizing principle of society. It permeates every aspect of culture and defines the basic mentality. People are unable to think in any other terms. Sensate culture pursues science and technology, but dedicates little creative thought to spirituality or religion. Dominant values are wealth, health, bodily comfort, sensual pleasures, power and fame. Ethics, politics, and economics are utilitarian and hedonistic. All ethical and legal precepts are considered mere man-made conventions, relative and changeable. Art and entertainment emphasize sensory stimulation. In the decadent stages of Sensate culture there is a frenzied emphasis on the new and the shocking (literally, sensationalism). Religious institutions are mere relics of previous epochs, stripped of their original substance, and tending to fundamentalism and exaggerated fideism (the view that faith is not compatible with reason)."

"In the twentieth century the magnificent sensate house of Western man began to deteriorate rapidly and then to crumble. There was, among other things, a disintegration of its moral, legal, and other values which, from within, control and guide the behavior of individuals and groups. When human beings cease to be controlled by deeply interiorized religious, ethical, aesthetic and other values, individuals and groups become the victims of crude power and fraud as the supreme controlling forces of their behavior, relationship, and destiny. In such circumstances, man turns into a human animal driven mainly by his biological urges, passions, and lust. Individual and collective unrestricted egotism flares up; a struggle for existence intensifies; might becomes right; and wars, bloody revolutions, crime, and other forms of interhuman strife and bestiality explode on an unprecedented scale. So it was in all great transitory periods."

"The stars of the next acts of the great historical drama are going to be — besides Europe, the Americas, and Russia — the renascent great cultures of India, China, Japan, Indonesia, and the Islamic world. This epochal shift has already started…. Its effects upon the future history of mankind are going to be incomparably greater than those of the alliances and disalliances of the Western governments and ruling groups."

"Three strikingly consistent phenomena: There exist two fundamental, alternative cultural patterns, broadly characterized as materialistic (Sensate) and spiritual (Ideational), along with certain intermediate or mixed patterns. Every society tends to alternate between materialistic and spiritual periods, sometimes with transitional, mixed periods, in a regular and predictable way. Times of transition from one orientation to another are characterized by many wars and crises."

"By becoming conscious of the paramount importance of the supraconscious and by earnest striving for its grace, we can activate its creative potential and its control over our conscious and unconscious forces. By all these means we can break the thick prison walls erected by prevalent pseudo-science around the supraconscious. "

"To sum up: all empirically rooted socio¬cultural phenomena are made up of three components: 1) meanings-values-norms; 2) physical and biological vehicles objectifying them; 3) mindful-conscious and supraconscious-human beings (and groups) that create, operate and use them in the process of their interaction. Respectively (1) The totality of meanings, values, norms possessed by individuals or groups makes up their ideological culture; (2) the totality of their meaningful actions, through which the pure meanings-values-norms are manifested and realized, makes up their behavioral culture; (3) the totality of all the other vehicles, the material, bio-physical things and energies through which their ideological culture is externalized, solidified, socialized and functions make up their 'material culture'. Thus, the total behavior and empirical culture of a person or group is made up of these three cultural levels-the ideological, the behavioral, and the material."

"Religious ideology likewise is objectified in millions of material objects, beginning with temple and cathedral buildings and ending with millions of religious objects; and then in numberless overt actions by its members-its hierarchy and its ordinary followers-from a simple prayer to millions of ritual actions, moral commandments and charity prescribed by the members of a given religion. Again, taken in all three of its forms - ideological, material and behavioral-the religious system occupies a very large place in the human population's total culture."

"With respective modifications, the same may be said of the systems of language, fine arts, law and ethics, politics and economics. In their totality these systems cover the greater part of the total culture of almost any population, the rest consisting partly of a multitude of other derivative systems, but mainly of a multitude of cultural congeries. In their totality these vast systems make up the central and the highest portion of any population's culture. Being essentially consistent, they are also a gigantic manifestation of human rational (and partly even superrational) creativity."

"The totality of the 'immaterial' meanings-values-norms, not objectified as yet through the material vehicles but known to humanity; the totality of already objectified meanings-values-norms with all their vehicles; finally, the totality of interacting mindful individuals and groups-past and present; these inseparable totalities make up the total man-made sociocultural world, superimposed on physical and biological realms of the total universe."

"Without its meanings, a book --say Plato's Republic-- simply becomes a physical (paper) object possessed of a certain geometrical form, with certain physical and chemical properties which are noticeable even to mice and which they may nibble now and then. On the other hand, the meaning of Plato's Republic can be objectified and "materialized" not only in the paper book, but through quite different physical media, such as phonograph records, or air-waves when it is just read aloud or sung, or other physical "vehicles". Physically and biologically there are no human organisms that are "kings", "patriarchs", "popes", "generals", "scientists", "laborers", "peasants", "merchants", "prisoners", "criminals", "heroes", "saints", and so on. All these and thousands of other 'meanings' are superimposed upon the biological organisms by the sociocultural world or by persons and groups functioning not only as physical objects and biological organisms but mainly as 'mindful human personalities,' as bearers, creators, and agents of 'immaterial' meanings, values and norms. Thus any phenomenon that is an 'incarnation' or 'objectification' of mind and meanings superimposed upon its physical and biological properties is by definition a sociocultural phenomenon."

"Ideational culture, has these characteristics: The defining principle is that true reality is supersensory, transcendent, spiritual. The material world is variously: an illusion (maya), temporary, passing away (“stranger in a strange land”), sinful, or a mere shadow an eternal transcendent reality. Religion often tends to asceticism, or attempts at zealous social reform. Mysticism and revelation are considered valid sources of truth and morality. Science and technology are comparatively de-emphasized... Economics is conditioned by religious and moral commandments (e.g., laws against usury). Innovation in theology, metaphysics, and supersensory philosophies. Flourishing of religious and spiritual art (e.g., Gothic cathedrals)"

"Integral culture include the following: Its ultimate principle is that the true reality is richly manifold, a tapestry in which sensory, rational, and supersensory threads are interwoven. All compartments of society and the person express this principle. Science, philosophy, and theology blossom together. Fine arts treat both supersensory reality and the noblest aspects of sensory reality. "

"A detailed investigation of the problem as to whether the Creto-Mycenaean-Greek-Roman and the Western total culture has been integrated into Sensate, Integral, and Ideational supersystems and how this integration has manifested itself in paintings, sculpture, architecture, music, literature, in science and philosophy, ethics and law, forms of social, political, and economic organizations, in the movement of wars and revolution, and how and in what centuries from the twelfth century B.C. up to the twentieth century A.D. Sensate, Integral, and Ideational supersystems dominated-these are the central problems studied in the Dynamics."

"When such a system of truth and reality ascends, grows and becomes more and more monopolistically dominant, its false part tends to grow, while its valid part tends to decrease. ... In this way the dominant system pre¬pares its own downfall and paves the way for the ascendance and domination of one of its rival systems. . . . The new dominant system undergoes again the same tragedy."

"They are the ideational, sensate, and idealistic systems of truth and knowledge. Ideational truth is the truth revealed by the grace of God, through His mouthpieces (the prophets, mystics, and founders of religion), disclosed in a supersensory way through mystic experience, direct revelation, divine intuition, and inspiration. Such a truth may be called the truth of faith. It is regarded as infallible, yielding adequate knowledge about the true-reality values. Sensate truth is the truth of the senses, obtained through our organs of sense perception. If the testimony of our senses shows that `snow is white and cold,' the proposition is true; if our senses testify that snow is not white and not cold, the proposition becomes false... Idealistic truth is a synthesis of both, made by our reason. In regard to sensory phenomena, it recognizes the role of the sense organs as the source and criterion of the validity or invalidity of a proposition. In regard to supersensory phenomena, it claims that any knowledge of these is impossible through sensory experience and is obtained only through the direct revelation of God. Finally, our reason, through logic and dialectic, can derive many valid propositions.... Human reason also `processes' the sensations and perceptions of our sense organs and transforms these into valid experience and knowledge. Human reason likewise combines into one organic whole the truth of the senses, the truth of faith, and the truth of reason. These are the essentials of the idealistic system of truth and knowledge... This preliminary outline of the three systems of truth shows that each is derived from the major premise of one of our three supersystems of culture. Each dominates its respective culture and society. If we have a preponderantly ideational culture, its dominant truth is always a variety of the revealed truth of faith; in a sensate system of culture the truth of the senses will prevail; in a idealistic culture the idealistic truth of reason will govern men's minds. With a change of dominant cultural supersystem, the dominant truth undergoes a corresponding change. [Response to Pilate's question "What is truth?" with the description of three general truth-systems which "correspond to our three main supersystems of culture"]"

"Any system of sensate truth and reality implies a denial of, or an utterly indifferent attitude toward, any supersensory reality or value. By definition, supersensory reality is nonexistent or, if it exists, is unknowable to us and therefore equivalent to the nonexistent. Being unknowable, it is irrelevant and devoid of interest (Kantian criticism, agnosticism, positivism, etc.). Hence it follows that the sensory cultures regard investigations of the nature of God and supersensory phenomena as superstitious or fruitless speculation. Theology and religion, as a body of revealed truth, are at best tolerated, just as many hobbies are tolerated; or are given mere lip service; or are transformed into a kind of scientific theology."

"As we move nearer and nearer to contemporary art, we are well-nigh shocked by the contrast we encounter. Art becomes increasingly a commodity manufactured primarily for the market ...aimed almost exclusively at utility, relaxation, diversion and amusement, the stimulation of jaded nerves, or sexual excitation. ...It has to disregard virtually all religious and moral values, because these are rarely `amusing' and `entertaining' in the same sense as wine and women. Hence it comes to be more and more divorced from truly cultural values and turns into an empty art... at once amoral, nonreligious, and nonsocial, and often antimoral, antireligious and antisocial - a mere gilded shell to toy with in moments of relaxation."

"Social and cultural systems also differ from one another in that the total culture of any organized group, even of a single person, consists not of one central system but of a multitude of peripheral vast and small cultural systems that are partly in harmony, partly out of harmony, with one another and in addition to many congeries of various kinds. Even the total culture of practically any individual is not completely integrated into one cultural system but represents a multitude of co-existing cultural systems and congeries. These systems and congeries are partly consistent with, partly neutral toward, and partly contradictory to, one another."

"If now we view the sociocultural universe from the standpoint of the component of its human creators, agents, users and operators, we observe that the human components of sociocultural phenomena appear also in the forms of: social system (or organized groups), social congeries (unorganized and largely nominal plurals of individuals) and intermediary semi-organized groups of individuals of various de¬grees of organization. If an interacting group of individuals has as its raison d'etre a consistent set of meanings-values-norms which satisfy their need(s) and for whose use, enjoyment, maintenance and growth the individuals are freely or coercively bound together into one collectivity with a definite and consistent set of law-norms prescribing their conduct and interrelationships, such a social group is a social system or organized group. If its central meanings-values are religious or scientific, or political, or artistic, or 'encyclopedic,' the group respectively will be a religious, scientific, political, artistic, or 'encyclopedic' social system. The nature of the meanings-values of the group determines the specific nature of the group itself." "In any real group-be it a social system or a social congeries or an intermediary type-its 'social' form of being is always inseparable from the 'cultural' meanings-values-norms. Besides the dimension of per¬sonality of its members, any real human (super-organic) group is always a two-dimensional sociocultural reality. The categories of: 'the cultural' and 'the social' are thus inseparable in the empirical sociocultural universe of man"

"As in other cultural systems, the ideology of each supersystem is based upon certain major premises or certain ultimate principles whose development, differentiation, and articulation makes the total ideology of a supersystem." Since the ideologies of the supersystems are the vastest, their major premises or ultimate principles deal with the ultimate and most general truth, proposition, or value. An ultimate or most general truth concerns the nature of the ultimate true reality or of the ultimate true value. Three main consistent answers have been given by humanity to the question 'What is the nature of the true, ultimate reality-value?' One is: 'The ultimate, true reality-value is sensory. Beyond it there is neither other reality nor any other non-sensory value'. Such a major premise and the gigantic supersystem built upon it is called Sensate... Another solution to this problem is: 'The ultimate, true reality-value is a supersensory and superrational God (Brahma, and other equivalents of God). Sensory and any other reality or value are either a mirage or represent an infinitely more inferior and shadow pseudo-reality and pseudo-value.' Such a major premise and the corresponding cultural system is called Ideational... The third answer to the ultimate question is: 'The ultimate, true reality-value is the Manifold Infinity which contains all differentiations and which is infinite qualitatively and quantitatively. The finite human mind cannot grasp it or define it or describe it adequately. This Manifold Infinity is ineffable and unutterable. Only by a very remote approximation can we discern three main aspects in it: the rational or logical, the sensory, and the superrational-supersensory. All three of these aspects harmoniously united in it are real; real also are its superrational-supersensory, rational, and sensory values.' It has many names: God, Tao, Nirvana, the Divine Nothing of mystics, the Supra-Essence of Dionysius and Northrop's ‘undifferentiated aesthetic continuum'. This typically mystic conception of the ultimate, true reality and value and the supersystem built upon are described as Integral."

"In order to be a successful market commodity, sensate art has to impress, to produce a sensation. ...As time goes on, its topics, through constant repetition, grow familiar and trite. They lose their power to excite, to stimulate, to thrill. Hence the tendency of such an art to seek the exotic, the unusual, the sensational."

"The communists and fascists in politics are the analogues of the modernists in the fine arts. Both groups are in rebellion against the dominant sensate politico-economic and art systems; but both are essentially sensate. Accordingly, neither group can constitute the politico-economic or art system of the future. They are mainly destroyers and rebels - not constructive builders. They flourish only under the conditions peculiar to a period of transition. Being charged with destructive force, the modernists are too chaotic and distorted to serve as bearers of a permanent art culture."

"Scientific theories based upon the truth of the senses tend, as we have seen, to become progressively materialistic, mechanistic, and quantitative, even in their interpretation of man, culture, and mental phenomena. The social and psychological sciences begin to imitate the natural sciences, attempting to treat man in the same way as physics and chemistry treat inorganic phenomena. In the field of the social sciences all mental and cultural phenomena come to be treated behavioristically, physiologically, "reflexologically", "endocrinologically", and psychoanalytically. Society becomes economically minded, and the "economic interpretation of history" begins to hold undisputed sway. A quasi-pornographic conception of human culture acquires a wide vogue, in biographies, history, anthropology, sociology, and psychology. Anything spiritual, supersensory, or idealistic is ridiculed, being replaced by the most degrading and debasing interpretations. All this is closely analogous to the negative, warped, subsocial, and psychopathic propensities exhibited by the fine arts during the decadent phase of sensate culture."

"In such a culture, material values naturally become paramount, beginning with omnipotent wealth and ending with all the values that satisfy man's physiological needs and material comfort. Sensory utility and pleasure... become the sole criteria of what is good and bad... A further consequence of such a system of truth is the development of a temporalistic, relativistic, and nihilistic mentality. The sensory world is in a state of incessant flux and becoming. There is nothing unchangeable in it - not even an eternal Supreme Being. Mind dominated by the truth of the senses simply cannot perceive any permanency, but apprehends all values in terms of shift and transformation. Sensate mentality views everything from the standpoint of evolution and progress. This leads to an increasing neglect of the eternal values, which come to be replaced by temporary, or short-time, considerations. Sensate society lives in, and appreciates mainly, the present. Since the past is irretrievable and no longer exists, while the future is not yet here and is uncertain, only the present moment is real and desirable."

"Let us consider contemporary science, noting just how it defines man and what it contributes both to his well-being and to his detriment. The current scientific conceptions of man exhibit him as a sort of `electron-proton complex'; `a combination of physico-chemical elements'; `an animal closely related to the ape or monkey'; `a reflex mechanism'; or `variety of stimulus-response relationship'; `a special adjustment mechanism'; a psychoanalytical libido; a predominantly subconscious or unconscious organism controlled mainly by alimentary and economic forces; or just a homo faber, manufacturing various tools and instruments. No doubt man is all of this. But does this exhaust his essential nature? Does it touch his most fundamental properties, which make him a unique creature? Most of the definitions masquerading as scientific rarely, if ever, even raise such questions. Some, indeed, go so far as to deprive man even of mind, or thought, of consciousness, of conscience, and of volition, reducing him to a purely behaviouristic mechanism of unconditioned and conditioned reflexes. Such are the current concepts of our leading physicists, biologists, and psychologists."

"The ideational system of truth is the very opposite of the sensate system. It is preoccupied primarily with supersensory reality and values. It is based on revelation, divine inspiration, and mystic experience. As such it is considered to be authentic and absolute. Its main concern is with God and His kingdom as the true reality. Therefore revealed religion and theology become the queen of genuine wisdom and science, empirical knowledge serving as a mere handmaid. The mentality dominated by the truth of faith is dedicated to the eternal verities, in contradistinction to the temporal truth of the senses"

"A further consequence of such a system of truth is the development of a temporalistic, relativistic, and nihilistic mentality. The sensory world is in a state of incessant flux and becoming. There is nothing unchangeable in it - not even an eternal Supreme Being. Mind dominated by the truth of the senses simply cannot perceive any permanency, but apprehends all values in terms of shift and transformation. Sensate mentality views everything from the standpoint of evolution and progress. This leads to an increasing neglect of the eternal values, which come to be replaced by temporary, or short-time, considerations. Sensate society lives in, and appreciates mainly, the present. Since the past is irretrievable and no longer exists, while the future is not yet here and is uncertain, only the present moment is real and desirable."

"Any organised social group is always a stratified social body. There has not been and does not exist any permanent social group which is 'flat' and in which all members are equal."

"It must be clear that the whole mentality of human society - what is regarded as true or false, knowledge or ignorance; the nature of education and the curricula of the schools - all this differs according to the dominant system of truth accepted by a given culture or society."

"Any Organized social group is always a stratified social body. There has not been and does not exist any permanent social group which is "flat" and in which all members are equal."

"Hate begets hate, violence engenders violence, hypocrisy is answered by hypocrisy, war generates war, and love creates love."

"Life, even the hardest life, is the most beautiful, wonderful, and miraculous treasure in the world."

"Fortunately for all the societies which do not perish in this sort of transition from one basic order to another, the disintegration process often generates the emergence of mobilization of forces opposed to it. Weak and insignificant at the beginning, these forces slowly grow and then start not only to fight the disintegration but also to plan and then to build a new sociocultural order which can meet more adequately the gigantic challenge of the critical transition and of the post-transitory future. This process of emergence and growth of the forces planning and building the new order has also appeared and is slowly developing now… The epochal struggle between the increasingly sterile and destructive forces of the dying sensate order and the creative forces of the emerging, integral, sociocultural order marks all areas of today’s culture and social life, and deeply affects the way of life of every one of us."

"The great crisis of Sensate culture is here in all its stark reality. Before our very eyes this culture is committing suicide. If it does not die in our lifetime, it can hardly recover from the exhaustion of its creative forces and from the wounds of self-destruction. Half-alive and half-dead, it may linger in its agony for decades; but its spring and summer are definitely over….I hear distinctly the requiem that the symphony of history is playing in its memory."

"The boundary between true and false, and beautiful and ugly, will erode. Conscience will disappear in favor of special interest groups. Force and fraud will become the norm; might will become right, and brutality rampant. It will be a bellum omnium contra omnes, and the family will disintegrate as well. “The home will become a mere overnight parking place.”"

"Sensate values “will be progressively destructive rather than constructive, representing in their totality a museum of sociocultural pathology….The Sensate mentality will increasingly interpret man and all values ‘physicochemically,’ ‘biologically,’ ‘reflexologically,’ ‘endocrinologically,’ ‘behavioristically,’ ‘economically’…[etc.].”"

"Only the power of unbounded love practiced in regard to all human beings can defeat the forces of interhuman strife, and can prevent the pending extermination of man by man on this planet. Without love, no armament, no war, no diplomatic machinations, no coercive police force, no school education, no economic or political measures, not even hydrogen bombs can prevent the pending catastrophe"

"Where the family practice of Bible study and prayer is daily observed, there is only one divorce in every 1,015 marriages."

" Real creativity will die out. Instead, we shall get a multitude of mediocre pseudo-thinkers and vulgar groups and organizations. Our belief systems will turn into a strange chaotic stew of science, philosophy, and magical beliefs. “Quantitative colossalism will substitute for qualitative refinement.” What is biggest will be regarded as best. Instead of classics, we shall have best-sellers. Instead of genius, technique. Instead of real thought, Information. Instead of inner value, glittering externality. Instead of sages, smart alecs. The great cultural values of the past will be degraded; “Michelangelos and Rembrandts will be decorating soap and razor blades, washing machines and whiskey bottles.”"

"Freedom will become a myth. “Inalienable rights will be alienated; Declarations of Rights either abolished or used only as beautiful screens for an unadulterated coercion. Governments will become more and more hoary, fraudulent, and tyrannical, giving bombs instead of bread; death instead of freedom; violence instead of law.” Security will fade; the population will become weary and scared. “Suicide, mental disease, and crime will grow.”"

"The dies irae of transition will not be fun to live through, but the only way out of this mess, he wrote, is precisely through it. Under the conditions outlined above, the “population will not be able to help opening its eyes [this will be a very delayed phase in the U.S., I’m guessing] to the hollowness of the declining Sensate culture…. As a result, it will increasingly forsake it and shift its allegiance to either Ideational or Idealistic values.” Finally, we shall see the release of new creative forces, which “will usher in a culture and a noble society built not upon the withered Sensate root but upon a healthier and more vigorous root of integralistic principle.” In other words, we can expect “the emergence and slow growth of the first components of a new sociocultural order.”"

"Millions of singular sociocultural phenomena that make the superorganic world of reality appear to us in the form of the integrated systems and unintegrated congeries. If two or more singular superorganic phenomena are related to one another only by chance (by mere spatial or time adjacency) they are congeries having no real unity and interdependence between them. If two or more singular sociocultural facts are tied together meaningfully and causally in such a way that they articulate consistently the same set of meanings (values, norms) and empirically-in their vehicles and human members-show tangible (causal) interdependence of its important parts, such combination of any number of singular sociocultural phenomena makes an integrated cultural system or organized social system (Ganzbuten). Though overlooked by the majority of sociologists, the distinction between the systems and congeries is basic and important in many respects and especially for the purposes of adequate study of the sociocultural phenomena."

"The ultimate, true reality-value is sensory. Beyond it there is neither other reality nor any other non-sensory value'. Such a major premise and the gigantic supersystem built upon it is called Sensate."

"The topic of unselfish love has been placed on the agenda of history and is about to become its main business."

"Love is the supreme value around which all moral values can be integrated into one ethical system valid for the whole of humanity."