Theory and practice Quotes

“In theory, there is no difference between theory and practice. But in practice, there is.”

“In theory, there is no difference between theory and practice. But in practice, there is.”

“The rich world likes and wishes to believe that someone, somewhere, is doing something for the Third World. For this reason, it does not inquire too closely into the motives or practices of anyone who fulfills, however vicariously, this mandate.”

“If you go door to door in our nation and talk to citizens about domestic violence, almost everyone will insist that they do not support male violence against women, that they believe it to be morally and ethically wrong. However, if you then explain that we cannot end male violence against women by challenging patriarchy, and that means no longer accepting the notion that men should have more rights and privileges than women because of biological difference or that men should have the power to rule over women, that is when the agreement stops. There is a gap between the values they claim to hold and their willingness to do the work of connecting thought and action, theory and practice to realize these values and thus create a more just society.”

“I want to affirm that thinking and living, knowing and doing, theory and practice intersect.”

“A captain of the Navy ought to be a man of strong and well connected sense, with a tolerable good education, a gentleman, as well as a seaman both in theory and practice.”

“I think it is widely agreed that Carl Steinitz, over the 50 years he taught at Harvard, has been one of the most important figures in influencing the theory and practice of landscape architecture and the application of computer technology to planning.”

“When it comes to peace, we need to facilitate peace-makers' personal engagement and their genuine desire to bridge the gap between advocacy knowledge and skills necessary to differentiate between theory and practice in the field of conflict management.”

“What never fails inside the mind of an intellectual never works outside the confines of his head. The world’s stubborn refusal to vindicate the intellectual’s theories serves as proof of humanity’s irrationality, not his own. Thus, the true believer retrenches rather than rethinks; he launches a war on the world, denying reality because it fails to conform to his theories. If intellectuals are not prepared to reconcile theory and practice, then why do they bother to venture outside the ivory tower or the coffeehouse? Why not stay in the world of abstractions and fantasy?”

“The substance of what I have to say to the disadvantage of the theory and practice of universal suffrage is that it tends to invert what I should have regarded as the true and natural relation between wisdom and folly. I think that wise and good men ought to rule those who are foolish and bad. To say that the sole function of the wise and good is to preach to their neighbors, and that everyone indiscriminately should be left to do what he likes, should be provided with a ratable share of the sovereign power in the shape of the vote, and that the result of this will be the direction of power by wisdom, seems to me the wildest romance that ever got possession of any considerable number of minds.”

“The 1970s-80s social movement called U.S. third world feminism functioned as a central locus of possibility, an insurgent social movement that shattered the construction of any one ideology as the single most correct site where truth can be represented. Indeed, without making this kind of metamove, any 'liberation' or social movement eventually becomes destined to repeat the oppressive authoritarianism from which it is attempting to free itself, and become trapped inside a drive for truth that ends only in producing its own brand of dominations. What U.S. third world feminism thus demanded was a new subjectivity, a political revision that denied any one ideology as the final answer, while instead positing a tactical subjectivity with the capactiy to de- and recenter, given the forms of power to be moved. These dynamics are what were required in the shift from enacting a hegemonic oppositional theory and practice to engaging in the differential form of social movement, as performed by U.S. feminists of color during the post-World War II period of great social transformation. p. 58-59. ”