“Human rights did not begin with the French Revolution instead, they really stem from a mixture of Judaism and Christianity”

—  Margaret Thatcher

Said in 1989 according to Anders Breivik & Europe's blind right eye https://www.thehindu.com/opinion/lead/anders-breivik-europes-blind-right-eye/article2290619.ece by Praveen Swami published on July 25, 2011 and updated: AUGUST 16, 2016
1980s

Adopted from Wikiquote. Last update Oct. 26, 2021. History

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Margaret Thatcher 348
British stateswoman and politician 1925–2013

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“Human rights did not begin with the French Revolution… [they] really stem from a mixture of Judaism and Christianity… [we English] had 1688, our quiet revolution, where Parliament exerted its will over the King… it was not the sort of Revolution that France's was…'Liberty, equality, fraternity' – they forgot obligations and duties I think. And then of course the fraternity went missing for a long time.”

Margaret Thatcher (1925–2013) British stateswoman and politician

On the French Revolution; quoted in '"Les droits de l'homme n'ont pas commencé en France," nous déclare Mme Thatcher', Le Monde (13 July 1989)
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“The third great revolution, the Freudian revolution of Vienna 1900, revealed that we do not consciously control our own actions but are instead driven by unconscious motives. This… later led to the idea that human creativity… stems from conscious access to underlying, unconscious forces.”

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Context: The Copernican revolution... revealed that the earth is not the center of the universe... The second, the Darwinian revolution... revealed that we are not created divinely or uniquely but instead evolved from simpler animals by a process of natural selection. The third great revolution, the Freudian revolution of Vienna 1900, revealed that we do not consciously control our own actions but are instead driven by unconscious motives. This... later led to the idea that human creativity... stems from conscious access to underlying, unconscious forces.

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“The French Jacobins were the first to realize the political potential of class resentment. Exploiting it, they conjured constant conspiracies by aristocrats and other enemies of the revolution: shortly before their fall they drafted legislation expropriating private wealth and had the unmistakable communistic implications. It was from the study of the French Revolution that its aftermath that Marx formulated the theory of class struggle as the dominant feature of history. In his theory, social antagonism was for the first time accorded moral legitimacy: hate, which Judaism condemned as self-destructive, and Christianity (in the guise of anger) treated as one of the cardinal sins, was made into a virtue.”

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“The Iranian revolution was a real revolution, not just a coup d'etat or a putsch or whatever. It was a genuine revolution in the sense that the French and the Russian revolutions were revolutions. It brought a massive change, social, economic, ideological not just a change of regime. Like for the French and Russian revolutions in their day, Khomeini had had a tremendous impact everywhere they had a shared universe of discourse, that is to say, the Muslim world. Just as the French and Russian revolutions in their day, and for some time after, had such an impact, so did the Iranian revolution, and it was not limited to the Shi'a world.”

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“It is against their own insoluble problem of being human that the dull and base in humanity are in revolt in anti-Semitism. Judaism, nevertheless, together with Hellenism and Christianity is an inalienable component of our Christian Western civilization, the eternal " call to Sinai" against which humanity again and again rebels.”

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“The cross is not random suffering, but necessary suffering. The cross is not suffering that stems from natural existence; it is the suffering that comes from being Christian.”

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Context: The cross is not random suffering, but necessary suffering. The cross is not suffering that stems from natural existence; it is the suffering that comes from being Christian. … A Christianity that no longer took discipleship seriously remade the gospel into only the solace of cheap grace. Moreover, it drew no line between natural and Christian existence. Such a Christianity had to understand the cross as one's daily misfortune, as the predicament and anxiety of our daily life. Here it has been forgotten that the cross also means being rejected, that the cross includes the shame of suffering. Being shunned, despised, and deserted by people, as in the psalmists unending lament, is an essential feature of the suffering of the cross, which cannot be comprehended by a Christianity that is unable to differentiate between a citizen's ordinary existence and a Christian existence. The cross is suffering with Christ.

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