Speech at the Opening of the Bandung Conference
Speech https://api.parliament.uk/historic-hansard/commons/1938/oct/03/prime-ministers-statement#S5CV0339P0_19381003_HOC_14 in the House of Commons (3 October 1938) against the Munich Agreement.
1930s
"Anarchism and violence" in What Is Anarchism?: An Introduction by Donald Rooum, ed. (London: Freedom Press, 1992, 1995) pp. 50-51.
Source: 'English Politics and Parties', Bentley's Quarterly Review, 1, (1859), pp. 28-29
Speech to the City Carlton Club (26 September 1935), quoted in Martin Gilbert, The Churchill Documents, Volume 12: The Wilderness Years, 1929–1935 (Michigan: Hillsdale Press, 2012), p. 1268
The 1930s
4 December 1893
New Lamps for Old (1893)
Broadcast (14 July 1940), quoted in Martin Gilbert, Finest Hour: Winston S. Churchill, 1939–1941 (London: Heinemann, 1983), p. 664
The Second World War (1939–1945)
As quoted in [Under the Shadow of Gallows, Gulab Singh, Rup Chand, 1963, 12 February 2012, 40, Naujawan Bharat Sabha] Said by Lala Lajpat Rai at a public meeting in Lahore on the evening of 20 October, 1928 after protesters (including Lala Lajpat Rai) heading towards the Lahore railway station to greet the Simon Commission with protests were lathi-charged earlier on the same day.
Referring to the figure of the prostitute.
Source: A History of European Morals from Augustus to Charlemagne (1869), Chapter 5 (3rd edition pages 282-283).
Religion and Philosophy in Germany, A fragment https://archive.org/stream/religionandphilo011616mbp#page/n5/mode/2up. p. 25
Context: I believe in progress; I believe that happiness is the goal of humanity, and I cherish a higher idea of the Divine Being than those pious folk who suppose that man was created only to suffer. Even here on earth I would strive, through the blessings of free political and industrial institutions, to bring about that reign of felicity which, in the opinion of the pious, is to be postponed till heaven is reached after the day of Judgment. The one expectation is perhaps as vain as the other; there may be no resurrection of humanity either in a political or in a religious sense. Mankind, it may be, is doomed to eternal misery; the nations are perhaps under a perpetual curse, condemned to be trodden under foot by despots, to be made the instruments of their accomplices and the laughing-stocks of their menials. Yet, though all this be the case, it will be the duty even of those who regard Christianity as an error still to uphold it; and men must journey barefoot through Europe, wearing monks' cowls, preaching the doctrine of renunciation and the vanity of all earthly possessions, holding up before the gaze of a scourged and despised humanity the consoling Cross, and promising, after death, all the glories of heaven.
The duration of religions has always been dependent on human need for them. Christianity has been a blessing for suffering humanity during eighteen centuries; it has been providential, divine, holy. All that it has done in the interest of civilisation, curbing the strong and strengthening the weak, binding together the nations through a common sympathy and a common tongue, and all else that its apologists have urged in its praise all this is as nothing compared with that great consolation it has bestowed on man. Eternal praise is due to the symbol of that suffering God, the Saviour with the crown of thorns, the crucified Christ, whose blood was as a healing balm that flowed into the wounds of humanity. The poet especially must acknowledge with reverence the terrible sublimity of this symbol.
“Civilisation needs more than the law to hold it together.”
Source: The Power-House (1916), Ch. 3 "Tells of a Midsummer Night"
Context: Civilisation needs more than the law to hold it together. You see, all mankind are not equally willing to accept as divine justice what is called human law.
Letter 2
Letters Written in Sweden (1796)
Context: The more I see of the world, the more I am convinced that civilisation is a blessing not sufficiently estimated by those who have not traced its progress; for it not only refines our enjoyments, but produces a variety which enables us to retain the primitive delicacy of our sensations. Without the aid of the imagination all the pleasures of the senses must sink into grossness, unless continual novelty serve as a substitute for the imagination, which, being impossible, it was to this weariness, I suppose, that Solomon alluded when he declared that there was nothing new under the sun!
Source: The Power-House (1916), Ch. 3 "Tells of a Midsummer Night"
Context: Civilisation knows how to use such powers as it has, while the immense potentiality of the unlicensed is dissipated in vapour. Civilisation wins because it is a world-wide league; its enemies fail because they are parochial. But supposing … supposing anarchy learned from civilisation and became international. Oh, I don't mean the bands of advertising donkeys who call themselves International Unions of Workers and suchlike rubbish. I mean if the real brain-stuff of the world were internationalised. Suppose that the links in the cordon of civilisation were neutralised by other links in a far more potent chain. The earth is seething with incoherent power and unorganised intelligence.
"Attacks 'no excuse for racist violence'" in BBC News (22 September 2001) http://news.bbc.co.uk/2/hi/uk_news/1558319.stm
Context: We understand the anger, the anguish and suffering which this act of international terrorism has created amongst people.
What we are worried about is the impact of the wrong kind of response to it. … We believe that the civilised world is a multicultural, multi-religious world. That is the type of message we want to get across. … I think there are many who are Muslims and non-Muslims, who are not warmongers but peace makers and want this world to be a better place.
We believed the unison of the voices of so many people standing together against international terrorism is something to be valued and something to be built upon.
Source: Song lyrics, The Dreaming (1982)
Connections (1979), 1 - The Trigger Effect
Context: These are the great ancient temples of Karnak, on the edge of the Nile about 450 miles south of Cairo. They were the center of Egyptian religion, built in the imperial city of Thebes, when the Egyptian empire was at its height, the greatest power in the world. This was the New York of its time. The temples were built over a period of 2,000 years, each pharaoh adding his bit, leaving his name in stone, to last forever. Inside the temple domain, there were 65 towns, 433 gardens & orchards, 400,000 animals, and it took 80,000 people just to run the place. Small wonder that centuries afterwards the Greeks and Romans came here and gawked like peasants at a civilisation that made their efforts look like well-dressed mud huts. It still has that effect today. You come here from the great modern cities, full of the immense power of modern technology at your finger tips, press a button, turn a switch. And this place... stops you dead.
Source: The Power-House (1916), Ch. 3 "Tells of a Midsummer Night"
Context: Civilisation knows how to use such powers as it has, while the immense potentiality of the unlicensed is dissipated in vapour. Civilisation wins because it is a world-wide league; its enemies fail because they are parochial. But supposing … supposing anarchy learned from civilisation and became international. Oh, I don't mean the bands of advertising donkeys who call themselves International Unions of Workers and suchlike rubbish. I mean if the real brain-stuff of the world were internationalised. Suppose that the links in the cordon of civilisation were neutralised by other links in a far more potent chain. The earth is seething with incoherent power and unorganised intelligence.
Ch. XXXII : The Barbarians , p. 282 https://books.google.com/books?id=EyrQAAAAMAAJ&pg=PA282
This and That and the Other (1912)
Context: The Barbarian hopes — and that is the very mark of him — that he can have his cake and eat it too. He will consume what civilisation has slowly produced after generations of selection and effort but he will not be at pains to replace such goods nor indeed has he a comprehension of the virtue that has brought them into being. Discipline seems to him irrational, on which account he is for ever marvelling that civilisation should have offended him with priests and soldiers.
Address to the European Parliament (2015)
Context: People thrive where there is mutual respect. Civilisation is built on it. Futures are better for it.
But co-existence must be made, and made again, in every generation. The common good is defended only by vigilance and action. This means more than security measures. Humanity must arm itself with ideas, with justice and with economic and social inclusion.
Today, these challenges have special importance. Our world faces an assault by terrorists with ruthless ambition. The motive is not faith, it is power; power pursued by ripping countries and communities apart in sectarian conflicts, and inflicting suffering across the world.
Surviving the Future, (2016), p. 180, Epilogue http://www.flemingpolicycentre.org.uk/lean-logic-surviving-the-future/
Speech https://api.parliament.uk/historic-hansard/commons/1910/jul/20/class-iii#column_1354 in the House of Commons (20 July 1910)
Early career years (1898–1929)
Context: The mood and temper of the public in regard to the treatment of crime and criminals is one of the most unfailing tests of the civilisation of any country. A calm and dispassionate recognition of the rights of the accused against the State, and even of convicted criminals against the State, a constant heart-searching by all charged with the duty of punishment, a desire and eagerness to rehabilitate in the world of industry all those who have paid their dues in the hard coinage of punishment, tireless efforts towards the discovery of curative and regenerating processes, and an unfaltering faith that there is a treasure, if you can only find it, in the heart of every man—these are the symbols which in the treatment of crime and criminals mark and measure the stored-up strength of a nation, and are the sign and proof of the living virtue in it.
The Influence of the Reformation on the Scottish Character (1865)
Context: The student running over the records of other times finds certain salient things standing out in frightful prominence. He concludes that the substance of those times was made up of the matters most dwelt on by the annalist. He forgets that the things most noticed are not those of every-day experience, but the abnormal, the extraordinary, the monstrous. The exceptions are noted down, the common and usual is passed over in silence. The philosophic historian, studying hereafter this present age, in which we are ourselves living, may say that it was a time of unexampled prosperity, luxury, and wealth; but catching at certain horrible murders which have lately disgraced our civilisation, may call us a nation of assassins. It is to invert the pyramid and stand it on its point. The same system of belief which produced the tragedy which I have described, in its proper province as the guide of ordinary life, has been the immediate cause of all that is best and greatest in Scottish character.
Source: Sculpting in Time (1986), p. 234
Context: Freedom is inseparable from conscience. And even if it is true that all the ideas developed by the social conciousness are the product of evolution, conscience at least has nothing to do with the historic process. Conscience, both as a sense and as a concept, is a priori immanent in man, and shakes the very foundations of the society that has emerged from our ill-conceived civilisation.
What Is Reality?
Context: The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas.
Mont Saint Michel and Chartres (1904)
Context: Saint Thomas is still alive and overshadows as many schools as he ever did; at all events as many as the Church maintains. He has outlived Descartes and Leibnitz and a dozen other schools of philosophy more or less serious in their day. He has mostly outived Hume, Voltaire and the militant sceptics. His method is typical and classic; his sentences, when interpreted by the Church, seem, even to an untrained mind, intelligible and consistent; his Church Intellectual remains practically unchanged, and, like the Cathedral of Beauvais, erect although the storms of six or seven centuries have prostrated, over and over again, every other social or political or juristic shelter. Compared with it, all modern systems are complex and chaotic, crowded with self-contradictions, anomalies, impracticable functions and out-worn inheritances; but beyond all their practical shortcomings is their fragmentary character. An economic civilisation troubles itself about the universe much as a hive of honey-bees troubles about the ocean, only as a region to be avoided. The hive of Saint Thomas sheltered God and Man, Mind and Matter, The Universe and the Atom, the One and the Multiple, within the walls of a harmonious home.
Source: This and That and the Other (1912), Ch. XXXII : The Barbarians , p. 282
Context: In a word, the Barbarian is discoverable everywhere in this that he cannot make; that he can befog or destroy, but that he cannot sustain; and of every Barbarian in the decline or peril of every civilisation exactly that has been true.
We sit by and watch the Barbarian, we tolerate him; in the long stretches of peace we are not afraid.
We are tickled by his irreverence, his comic inversion of our old certitudes and our fixed creeds refreshes us: we laugh. But as we laugh we are watched by large and awful faces from beyond: and on these faces there is no smile.
Context: Every ideology and mode of belief can, if true, implement itself by using the resources of technology and above all those of the media without having to resort to violence. In other words, violence has become unnecessary. In fact things have got to the point where violence cannot be afforded. The rich variety of institutions and practices the democratic system offers is built on this social and scientific-technological development, and whatever problem it tackles, it offers a certain solution. It itself is the solution.
To go through the examples, the solution to religious wars is secularism. Here the standard and the implementation involve taking the approach that everyone is free to follow their religious beliefs and democratic criteria will apply to all of them. Democracy offers definite freedom of belief and this is the antidote to religious wars.
Again the same applies to the fields of thought and ideology. There is freedom of thought and conviction. It is allowed to work as one wants and implement one's beliefs as long as one does not infringe the rights of others in this respect. This also applies to political ideas and their expression in the form of parties. As long as it adheres to the democratic system and its state structure, every party can offer a solution without resorting to violence. There is no question here of either imposing a religion by force or breaking and shattering the structure of the state. Religion, thought and the parties based on them know to meet the standards of the democratic system of the state because they are based on them. If they don't know how to do this, then democracy gets the right to defend itself.
It is clear here that regardless of the social group they are based on (which might be a nation or an ethnic or religious group), beliefs, ideas and the parties through which they are expressed cannot, in the name of these beliefs and ideas, force the limits on which the state is based. There is no need for this, because it will render the problem they claim to be solving even worse. Consequently, there is no need for it, and, in any case, there are solutions within the system. These are the democratic rights of those groups. They are their freedoms of belief and thought. They are the parties. They are all types of coalitions. In the area of language and culture, the democratic solution is even more striking. This is the area where the greatest successes have been achieved. Because the intermingling of language and culture, these values that many national groups have assimilated together for centuries, do not want to separate and get weak and monotonous, but prefer to stay together to get enriched and achieve variety, strength and life. And the school and laboratory for this is democracy and its implementation with conviction.
Democracy is almost a garden of language and culture. The most developed and powerful principles of our day once again express this clearly. All European countries and North America are clear proofs of it. The attempt to suppress new religious, linguistic, cultural, intellectual and political developments during past centuries was the cause of all major wars, and resistance against suppression gave to wars which could be seen as understandable. Particularly in European countries this experience led to the development of a determined democracy in the wake of all these wars and led to the supremacy of the West. Western civilisation can, in this sense, be termed democratic civilisation. The democratic system is at least as important as scientific and technological superiority. Feeding off each other, they both became strong and achieved the status of world civilisation.
Translation of his defense testimony at his 1999 trial http://web.archive.org/20020203190623/www.geocities.com/kurdifi/ocelan.html.
“Many great civilisations have fallen, leaving nothing but cracked ruins and scattered genetics.”
"Six ways the internet will save civilisation" in WIRED magazine (9 November 2010) http://www.wired.co.uk/magazine/archive/2010/12/start/apocalypse-no
Context: Many great civilisations have fallen, leaving nothing but cracked ruins and scattered genetics. Usually this results from: natural disasters, resource depletion, economic meltdown, disease, poor information flow and corruption. But we’re luckier than our predecessors because we command a technology that no one else possessed: a rapid communication network that finds its highest expression in the internet. I propose that there are six ways in which the net has vastly reduced the threat of societal collapse.
“Many do not understand how precarious Western civilisation is and what a joy it is.”
As quoted in "Welsh star in race row", by WalesOnline (18 January 2004) http://www.walesonline.co.uk/news/wales-news/welsh-star-in-race-row-2453957
Context: Many do not understand how precarious Western civilisation is and what a joy it is. From it, we get real democracy. From it, we get the sort of intellectual tolerance that allows me to propound something that may be completely alien to you. I'm burying my career so substantially in these interviews that it's painful. But I think there are some questions that demand honest answers.
Cassandra (1860)
Context: There is a physical, not moral, impossibility of supplying the wants of the intellect in the state of civilisation at which we have arrived. The stimulus, the training, the time, are all three wanting to us; or, in other words, the means and inducements are not there.
Look at the poor lives we lead. It is a wonder that we are so good as we are, not that we are so bad. In looking round we are struck with the power of the organisations we see, not with their want of power. Now and then, it is true, we are conscious that there is an inferior organisation, but, in general, just the contrary.
Introduction
The Common Background of Greek and Hebrew Civilizations (1965 [1962])
The Napoleon of Notting Hill (1904)
The Napoleon of Notting Hill (1904)
Context: Many clever men like you have trusted to civilization. Many clever Babylonians, many clever Egyptians, many clever men at the end of Rome. Can you tell me, in a world that is flagrant with the failures of civilisation, what there is particularly immortal about yours?
The History of Freedom in Antiquity (1877)
Context: [L]liberty is ancient, and it is despotism that is new.... The heroic age of Greece confirms it, and it is still more conspicuously true of Teutonic Europe.... They exhibit some sense of common interest in common concerns, little reverence for external authority, and an imperfect sense of the function and supremacy of the State. Where the division of property and labour is incomplete there is little division of classes and of power. Until societies are tried by the complex problems of civilisation they may escape despotism, as societies that are undisturbed by religious diversity avoid persecution.<!--pp. 5-6
The History of Freedom in Antiquity (1877)
The Ordinary Virtues, p. 16
Introductory
The Grammar of Science (1900)
The Ideals of the East with Special Reference to the Art of Japan, 1903. Okakura, Kakuzō (1903). The Ideals of the East with Special Reference to the Art of Japan. London: J. Murray. p. 1.
Book I, Chapter II: "The Man in Green"
The Napoleon of Notting Hill (1904)
Speech https://api.parliament.uk/historic-hansard/lords/1975/apr/21/european-community-membership#S5LV0359P0_19750421_HOL_73 in the House of Lords (21 April 1975)
Later life
Surviving the Future, (2016), p. 180, Epilogue http://www.flemingpolicycentre.org.uk/lean-logic-surviving-the-future/
Source: Ethics and Education (1912), The Biology of Child Nature, p. 135
"The Ethics of Human Beings Toward Non-human Beings", p. 279
The Universal Kinship (1906), The Ethical Kinship
"Human Nature a Product of the Jungle", p. 246
The Universal Kinship (1906), The Ethical Kinship
"From his Speech in Parliament on the Government of India Bill, 10 July 1833. Quoted from Koenraad Elst, The Argumentative Hindu (2012) Chapter 3
As quoted in Atatürk'ün Söylev ve Demeçleri, Volume II, p. 215
As quoted in Atatürkçülük, Volume I, General Staff of the Republic of Turkey, Millî Eğitim Basımevi, 1984, p. 283
Speech on the tenth anniversary of the Republic, 1933 http://en.wikipedia.org/wiki/Atat%C3%BCrk%27s_Tenth_Year_Speech
Farrukh Dhondy, Does Willy Get It Wilfully Wrong?, Outlook India, https://www.outlookindia.com/website/story/does-willy-get-it-wilfully-wrong/223746
About William Dalrymple
volume I, chapter III: "Comparison of the Mental Powers of Man and the Lower Animals — continued", pages 100-101 http://darwin-online.org.uk/content/frameset?pageseq=113&itemID=F937.1&viewtype=image
The Descent of Man (1871)
Source: From Bethlehem to Calvary (1937), Chapter One
Source: From Bethlehem to Calvary (1937), Chapter One
21 Lessons for the 21st Century
Speech at the Katowice Climate Change Conference, "David Attenborough: collapse of civilisation is on the horizon" https://www.theguardian.com/environment/2018/dec/03/david-attenborough-collapse-civilisation-on-horizon-un-climate-summit, The Guardian, 3 December 2018.
Climate Change Conference 2018
He jerked his thumb at a window beyond which the city’s treasure-house of coloured light glimmered gaudily.
continuity (13) “Multiply by a Million”
Stand on Zanzibar (1968)
The Theosophist (October 1914)
Early Indian history: Linguistic and textual parametres
Source: House of Suns (2008), Chapter 12 (p. 152)
"My coronavirus dilemma – weighing crises against each other?", Dark Optimism (2020) http://www.darkoptimism.org/2020/03/12/my-coronavirus-dilemma-weighing-crises-against-each-other/
Speech https://api.parliament.uk/historic-hansard/lords/1911/nov/28/morocco#column_384 in the House of Lords during the Agadir Crisis (28 November 1911)
1910s
Fortnightly Review (September 1870), p. 371
1870s
As quoted in “Michael Burleigh: The reluctant guru,” John Crace, The Guardian, March 10, 2008 https://www.theguardian.com/education/2008/mar/11/academicexperts.highereducationprofile
"Modern Times"
Poetry, Miscellaneous poems
Source: Esoteric Christianity: Or, The Lesser Mysteries (1914), Chapter IV. The Historical Christ
Source: Top scientists warn of 'ghastly future of mass extinction' and climate disruption https://www.theguardian.com/environment/2021/jan/13/top-scientists-warn-of-ghastly-future-of-mass-extinction-and-climate-disruption-aoe. The Guardian (2021)
Speech to a banquet of the Merchant Taylors' Company, London (10 May 1886), quoted in The Times (11 May 1886), p. 12
1880s
Speech in the Guildhall, London, on the Indian Mutiny (9 November 1857), quoted in The Times (10 November 1857), p. 7
1850s
“Islam is a civilisation incompatible with the principles of France.”
Eric Zemmour: Meet the right-wing TV pundit set to shake up France's presidential race. https://www.euronews.com/2021/10/13/eric-zemmour-meet-the-right-wing-tv-pundit-set-to-shake-up-france-s-presidential-race Antoine Diers, a spokesman for the Association of Eric Zemmour's Friends.
Source: Culture series, Matter (2008), Chapter 18 “The Current Emergency” (p. 333)
Source: Partisan Review (Winter 1967), p. 57
Source: Christianity in European History (1951), pp. 40-41
Source: Life, Sex, and Ideas: The Good Life Without God (2002), Chapter 13, “Sex” (p. 49)
The War on the West: How to Prevail in the Age of Unreason (2022)
