Quotes about modernity
page 21

Jane Yolen photo
Will Eisner photo
Koenraad Elst photo

“Let me remind you that science is not necessarily wisdom. To know, is not the sole nor even the highest office of the intellect; and it loses all its glory unless it act in furtherance of the great end of man's life. That end is, as both reason and revelation unite in telling us, to acquire the feelings and habits that will lead us to love and seek what is good in all its forms, and guide us by following its traces to the first Great Cause of all, where only we find it pure and unclouded.
If science be cultivated in congruity with this, it is the most precious possession we can have— the most divine endowment. But if it be perverted to minister to any wicked or ignoble purpose — if it even be permitted to take too absolute a hold of the mind, or overshadow that which should be paramount over all, the perception of right, the sense of Duty — if it does not increase in us the consciousness of an Almighty and All-beneficent presence, — it lowers instead of raising us in the great scale of existence.
This, however, it can never do but by our fault. All its tendencies are heavenward; every new fact which it reveals is a ray from the origin of light, which leads us to its source. If any think otherwise, their knowledge is imperfect, or their understanding warped, or darkened by their passions. The book of nature is, like that of revelation, written by God, and therefore cannot contradict it; both we are unable to read through all their extent, and therefore should neither wonder nor be alarmed if at times we miss the pages which reconcile any seeming inconsistence. In both, too, we may fail to interpret rightly that which is recorded; but be assured, if we search them in quest of truth alone, each will bear witness to the other, — and physical knowledge, instead of being hostile to religion, will be found its most powerful ally, its most useful servant. Many, I know, think otherwise; and because attempts have occasionally been made to draw from astronomy, from geology, from the modes of the growth and formation of animals and plants, arguments against the divine origin of the sacred Scripture, or even to substitute for the creative will of an intelligent first cause the blind and casual evolution of some agency of a material system, they would reject their study as fraught with danger. In this I must express my deep conviction that they do injury to that very cause which they think they are serving.
Time will not let me touch further on the cavils and errors in question; and besides they have been often fully answered. I will only say, that I am here surrounded by many, matchless in the sciences which are supposed so dangerous, and not less conspicuous for truth and piety. If they find no discord between faith and knowledge, why should you or any suppose it to exist? On the contrary, they cannot be well separated. We must know that God is, before we can confess Him; we must know that He is wise and powerful before we can trust in Him, — that He is good before we can love Him. All these attributes, the study of His works had made known before He gave that more perfect knowledge of himself with which we are blessed. Among the Semitic tribes his names betoken exalted nature and resistless power; among the Hellenic races they denote his wisdom; but that which we inherit from our northern ancestors denotes his goodness. All these the more perfect researches of modern science bring out in ever-increasing splendour, and I cannot conceive anything that more effectually brings home to the mind the absolute omnipresence of the Deity than high physical knowledge. I fear I have too long trespassed on your patience, yet let me point out to you a few examples.
What can fill us with an overwhelming sense of His infinite wisdom like the telescope? As you sound with it the fathomless abyss of stars, till all measure of distances seems to fail and imagination alone gauges the distance; yet even there as here is the same divine harmony of forces, the same perfect conservation of systems, which the being able to trace in the pages of Newton or Laplace makes us feel as if we were more than men. If it is such a triumph of intellect to trace this law of the universe, how transcendent must that Greatest over all be, in which it and many like it, have their existence! That instrument tells us that the globe which we inhabit is but a speck, the existence of which cannot be perceived beyond our system. Can we then hope that in this immensity of worlds we shall not be overlooked? The microscope will answer. If the telescope lead to one verge of infinity, it brings us to the other; and shows us that down in the very twilight of visibility the living points which it discloses are fashioned with the most finished perfection, — that the most marvellous contrivances minister to their preservation and their enjoyment, — that as nothing is too vast for the Creator's control, so nothing is too minute or trifling for His care. At every turn the philosopher meets facts which show that man's Creator is also his Father, — things which seem to contain a special provision for his use and his happiness : but I will take only two, from their special relation to this very district. Is it possible to consider the properties which distinguish iron from other metals without a conviction that those qualities were given to it that it might be useful to man, whatever other purposes might be answered by them. That it should. be ductile and plastic while influenced by heat, capable of being welded, and yet by a slight chemical change capable of adamantine hardness, — and that the metal which alone possesses properties so precious should be the most abundant of all, — must seem, as it is, a miracle of bounty. And not less marvellous is the prescient kindness which stored up in your coalfields the exuberant vegetation of the ancient world, under circumstances which preserved this precious magazine of wealth and power, not merely till He had placed on earth beings who would use it, but even to a late period of their existence, lest the element that was to develope to the utmost their civilization and energy migbt be wasted or abused.
But I must conclude with this summary of all which I would wish to impress on your minds—* that the more we know His works the nearer we are to Him. Such knowledge pleases Him; it is bright and holy, it is our purest happiness here, and will assuredly follow us into another life if rightly sought in this. May He guide us in its pursuit; and in particular, may this meeting which I have attempted to open in His name, be successful and prosperous, so that in future years they who follow me in this high office may refer to it as one to be remembered with unmixed satisfaction.”

Robinson in his 1849 adress, as quoted in the Report of the Nineteenth Meeting of the British Association for the Advancement of Science https://archive.org/stream/report36sciegoog#page/n50/mode/2up, London, 1850.

Baruch Spinoza photo
Dana Loesch photo

“There is no force more potent in the modern world than stupidity fueled by greed.”

Edward Abbey (1927–1989) American author and essayist

Source: A Voice Crying in the Wilderness (Vox Clamantis in Deserto) (1990), Ch. 11 : Money Et Cetera, p. 100

Lewis Mumford photo

“The clock, not the steam-engine, is the key-machine of the modern industrial age.”

Source: Technics and Civilization (1934), Ch. 1, sct. 2

Helen Keller photo

“The country is governed for the richest, for the corporations, the bankers, the land speculators, and for the exploiters of labour. Surely we must free men and women together before we can free women. The majority of mankind are working people. So long as their fair demands -- the ownership and control of their lives and livelihood -- are set at naught, we can have neither men's rights nor women's rights. The majority of mankind are ground down by industrial oppression in order that the small remnant may live in ease. How can women hope to help themselves while we and our brothers are helpless against the powerful organizations which modern parties represent and which contrive to rule the people? They rule the people because they own the means of physical life, land, and tools, and the nourishers of intellectual life, the press, the church, and the school. You say that the conduct of the woman suffragists is being disgracefully misrepresented by the British press. Here in America the leading newspapers misrepresent in every possible way the struggles of toiling men and women who seek relief. News that reflects ill upon the employers is skillfully concealed -- news of dreadful conditions under which labourers are forced to produce, news of thousands of men maimed in mills and mines and left without compensation, news of famines and strikes, news of thousands of women driven to a life of shame, news of little children compelled to labour before their hands are ready to drop their toys. Only here and there in a small and as yet uninfluential paper is the truth told about the workman and the fearful burdens under which he staggers.”

Helen Keller (1880–1968) American author and political activist

Out of the Dark (1913), To a Woman-Suffragist

Immanuel Wallerstein photo

“In the sixteenth century, Europe was like a bucking bronco. The attempt of some groups to establish a world-economy based on a particular division of labor, to create national states in the core areas as politico-economic guarantors of this system, and to get the workers to pay not only the profits but the costs of maintaining the system was not easy. It was to Europe's credit that it was done, since without the thrust of the sixteenth century the modern world would not have been born and, for all its cruelties, it is better that it was born than that it had not been.
It is also to Europe's credit that it was not easy, and particularly that it was not easy because the people who paid the short-run costs screamed lustily at the unfairness of it all. The peasants and workers in Poland and England and Brazil and Mexico were all rambunctious in their various ways. As R. H. Tawney says of the agrarian disturbances of sixteenth-century England: 'Such movements are a proof of blood and sinew and of a high and gallant spirit… Happy the nation whose people has not forgotten how to rebel.'
The mark of the modern world is the imagination of its profiteers and the counter-assertiveness of the oppressed. Exploitation and the refusal to accept exploitation as either inevitable or just constitute the continuing antinomy of the modern era, joined together in a dialectic which has far from reached its climax in the twentieth century.”

Immanuel Wallerstein (1930–2019) economic historian

Wallerstein (1974) The Modern World-System, vol. I, p. 233.

Rousas John Rushdoony photo
John A. Eddy photo
John Gray photo
F. W. de Klerk photo
Paul Fussell photo
Charles Krauthammer photo

“In the Middle Ages people took potions for their ailments. In the 19th century they took snake oil. Citizens of today’s shiny, technological age are too modern for that. They take antioxidants and extract of cactus instead.”

Charles Krauthammer (1950–2018) American journalist

"The Return of the Primitive" http://content.time.com/time/magazine/article/0,9171,984031,00.html, TIME magazine (29 January 1996)
1990s, 1996

William Styron photo

“When I was first aware that I had been laid low by the disease, I felt a need, among other things, to register a strong protest against the word “depression.” Depression, most people know, used to be termed “melancholia,” a word which appears in English as early as the year 1303 and crops up more than once in Chaucer, who in his usage seemed to be aware of its pathological nuances. “Melancholia” would still appear to be a far more apt and evocative word for the blacker forms of the disorder, but it was usurped by a noun with a bland tonality and lacking any magisterial presence, used indifferently to describe an economic decline or a rut in the ground, a true wimp of a word for such a major illness. It may be that the scientist generally held responsible for its currency in modern times, a Johns Hopkins Medical School faculty member justly venerated — the Swiss-born psychiatrist Adolf Meyer — had a tin ear for the finer rhythms of English and therefore was unaware of the semantic damage he had inflicted by offering “depression” as a descriptive noun for such a dreadful and raging disease. Nonetheless, for over seventy-five years the word has slithered innocuously through the language like a slug, leaving little trace of its intrinsic malevolence and preventing, by its very insipidity, a general awareness of the horrible intensity of the disease when out of control.
As one who has suffered from the malady in extremis yet returned to tell the tale, I would lobby for a truly arresting designation. “Brainstorm,” for instance, has unfortunately been preempted to describe, somewhat jocularly, intellectual inspiration. But something along these lines is needed. Told that someone’s mood disorder has evolved into a storm — a veritable howling tempest in the brain, which is indeed what a clinical depression resembles like nothing else — even the uninformed layman might display sympathy rather than the standard reaction that “depression” evokes, something akin to “So what?” or “You’ll pull out of it” or “We all have bad days.””

The phrase “nervous breakdown” seems to be on its way out, certainly deservedly so, owing to its insinuation of a vague spinelessness, but we still seem destined to be saddled with “depression” until a better, sturdier name is created.
Source: Darkness Visible (1990), IV

George Hendrik Breitner photo

“.. but also for the person who is visiting Paris later in his life for the very first time, something unusual will happen.... then there appears for the man of age a light - a light in which he sees the dreamy images of his life transforming into more tangible and more solid forms. Because that city has created our modern culture, and the movements of life in most countries are just a reflex of those which are starting in France's capital.”

George Hendrik Breitner (1857–1923) Dutch painter and photographer

translation from the original Dutch, Fons Heijnsbroek
version in original Dutch (citaat van Breitner's brief, in het Nederlands:) Maar ook voor hem die Parijs op latere leeftijd voor het eerst betreedt, gebeurt er iets ongewoons in zijn leven.. ..er gaat voor de mensch van leeftijd een licht op, een licht waarin hij de droomgestalten van zijn leven tot meer tastbare vastere vormen ziet verwezenlijkt. Want die stad heeft onze moderne cultuur geschapen en de bewegingen van het leven in de meeste landen een reflex van die, welke in Frankrijks hoofdstad een aanvang nemen.
Quote of Breitner, after 1884 (when he visited Paris); as cited by Frans Erens, in Vervlogen jaren; De Arbeiderspers, Zwolle 1958, p. 98
undated quotes

John Byrne photo

“If ^^***** had the stones they’d say “Screw continuity! As of January 2007, we’re hitting ‘rewind’ and resetting all the books to where they were in 1972—just set in modern time.” No “cosmic events,” no 100 issue crossovers. Just an editorial fiat, like Man of Steel. Only way to get things done.”

John Byrne (1950) American author and artist of comic books

2006
http://www.byrnerobotics.com/forum/forum_posts.asp?TID=11794
On taking comics back to the basics; ‘rewinding’ or ‘resetting’ to the status quo

Elizabeth May photo

“We Canadians think that Canada is a modern, well informed democracy. We look down our noses at the dumbed down content on Fox News and CNN, without noticing that we are rapidly heading in the same direction.”

Elizabeth May (1954) Canadian politician

Source: Losing Confidence - Power, politics, And The Crisis In Canadian Democracy (2009), Chapter 4, Democracy and the Media, p. 123

Stephen L. Carter photo
Harvey Mansfield photo
Ayn Rand photo
Winston S. Churchill photo
Pierre Teilhard De Chardin photo
Philip Warren Anderson photo

“We atheists can... argue that, with the modern revolution in attitudes toward homosexuals, we have become the only group that may not reveal itself in normal social discourse.”

Philip Warren Anderson (1923) American physicist

p. 177 https://books.google.com/books/about/More_and_Different.html?id=tU9yOac455kC&pg=PA177
More and Different: Notes from a Thoughtful Curmudgeon (2011)

Phyllis Chesler photo
Archibald Primrose, 5th Earl of Rosebery photo

“It is by self-reliance, humanly speaking, by the independence which has been the motive and impelling force of our race, that the Scots have thriven in India and in Canada, in Australia and New Zealand, and even in England, where at different times they were banned. As things are we in Scotland do not take much or even ask much from the State, but the State invites us every day to lean upon it. I seem hear the wheedling and alluring whisper, "Sound you may be; we bid you be a cripple. Do you see? Be blind. Do you hear? Be deaf. Do you walk? Be not venturesome; here is a crutch for one arm. When you get accustomed to it you will soon want another, the sooner the better." The strongest man, if encouraged, may soon accustom himself to the methods of an invalid; he may train himself to totter or to be fed with a spoon. The ancient sculptors represent Hercules leaning on his club; our modern Hercules would have his club elongated and duplicated and resting under his arms. (Laughter.) The lesson of our Scottish teaching was "Level up"; the cry of modern civilization is "Level down; let the Government have a finger in every pie," probing, propping, disturbing. ("Hear, hear," and laughter.) Every day the area for initiative is being narrowed, every day the standing ground for self-reliance is being undermined, every day the public infringes, with the best intentions, no doubt, on the individual. The nation is being taken into custody by the State. Perhaps the current cannot now be stemmed; agitation or protest may be alike unavailing; the world rolls on, it may be part of its destiny, a necessary phase in its long evolution, a stage in its blind, toilsome progress to an invisible goal. I neither affirm nor deny. All in the long run is doubtless for the best; but, speaking as a Scotsman to Scotsmen, I plead for our historical character, for the maintenance of those sterling national qualities which have meant so much to Scotland in the past.”

Archibald Primrose, 5th Earl of Rosebery (1847–1929) British politician

Cheers.
Speech to Glasgow University (12 June 1908), reported in The Times (13 June 1908), p. 12.

Nayef Al-Rodhan photo
Roger Raveel photo

“[I have] all respect for that neoclassicism [of Piet Mondrian ], but it would sacrifices me too much to architecture. That kind of art does indeed fit perfectly in very modern rooms of modern buildings in equally modern cities, but never again a handcart can drive in there and never again someone can speak or think of a white dog cart in the fog. I am longing for a painting that can hang in a modern environment and still have its 'personal' life.”

Roger Raveel (1921–2013) painter

version in original Flemish (citaat van Roger Raveel, in het Vlaams): Al mijn respect voor dat neo-klassicisme [van Mondriaan], maar dat offert me teveel aan de architectuur. Dat werk past inderdaad gegoten in zeer moderne vertrekken van moderne gebouwen in even moderne steden maar er kan dan nooit meer een stootkar in rijden en nooit kan nog iemand spreken of denken aan een witte hondenkar in de mist. Ik verlang een schilderij die kan hangen in een moderne omgeving en die toch een ‘eigen’ leven heeft.
Quote of Raveel, in a letter to his friend Hugo Claus, from Machelen aan de Leie, after February 1951; as cited in Hugo Claus, Roger Raveel; Brieven 1947 – 1962, ed. Katrien Jacobs, Ludion; Gent Belgium, 2007 - ISBN 978-90-5544-665-0, p. 133 (translation: Fons Heijnsbroek)
1945 - 1960

Giorgio Morandi photo
Robert Hunter (author) photo
Konrad Heiden photo
Lin Yutang photo

“The scamp will be the last and most formidable enemy of dictatorships. He will be the champion of human dignity and individual freedom, and will be the last to be conquered. All modern civilization depends entirely upon him.”

Source: The Importance of Living (1937), Ch. I : The Awakening, p. 12
Context: I am doing my best to glorify the scamp or vagabond. I hope I shall succeed. For things are not so simple as they sometimes seem. In this present age of threats to democracy and individual liberty, probably only the scamp and the spirit of the scamp alone will save us from being lost in serially numbered units in the masses of disciplined, obedient, regimented and uniformed coolies. The scamp will be the last and most formidable enemy of dictatorships. He will be the champion of human dignity and individual freedom, and will be the last to be conquered. All modern civilization depends entirely upon him.

James Nasmyth photo
Herbert Read photo
Francis Picabia photo
Alain de Botton photo

“I passed by a corner office in which an employee was typing up a document relating to brand performance. … Something about her brought to mind a painting by Edward Hopper which I had seen several years before at the Museum of Modern Art in Manhattan. In New York Movie (1939), an usherette stands by the stairwell of an ornate pre-war theatre. Whereas the audience is sunk in semidarkness, she is bathed in a rich pool of yellow light. As often in Hopper’s work, her expression suggests that her thoughts have carried her elsewhere. She is beautiful and young, with carefully curled blond hair, and there are a touching fragility and an anxiety about her which elicit both care and desire. Despite her lowly job, she is the painting’s guardian of integrity and intelligence, the Cinderella of the cinema. Hopper seems to be delivering a subtle commentary on, and indictment of, the medium itself, implying that a technological invention associated with communal excitement has paradoxically succeeded in curtailing our concern for others. The painting’s power hangs on the juxtaposition of two ideas: first, that the woman is more interesting that the film, and second, that she is being ignored because of the film. In their haste to take their seats, the members of the audience have omitted to notice that they have in their midst a heroine more sympathetic and compelling than any character Hollywood could offer up. It is left to the painter, working in a quieter, more observant idiom, to rescue what the film has encouraged its viewers not to see.”

Alain de Botton (1969) Swiss writer

Source: The Pleasures and Sorrows of Work (2009), pp. 83-84.

Albrecht Thaer photo
James Wilde, 1st Baron Penzance photo
Paul Karl Feyerabend photo
Joseph Campbell photo
George W. Bush photo
Daniel Bell photo
Friedrich Hayek photo

“The reasons why the adoption of a system of central planning necessarily produces a totalitarian system are fairly simple. Whoever controls the means must decide which ends they are to serve. As under modern conditions control of economic activity means control of the material means for practically all our ends, it means control over nearly all our activities. The nature of the detailed scale of values which must guide the planning makes it impossible that it should be determined by anything like democratic means. The director of the planned system would have to impose his scale of values, his hierarchy of ends, which, if it is to be sufficient to determine the plan, must include a definite order of rank in which the status of each person is laid down. If the plan is to succeed or the planner to appear successful, the people must be made to believe that the objectives chosen are the right ones. Every criticism of the plan or the ideology underlying it must be treated as sabotage. There can be no freedom of thought, no freedom of the Press, where it is necessary that everything should be governed by a single system of thought. In theory Socialism may wish to enhance freedom, but in practice every kind of collectivism consistently carried thought must produce the characteristic features which Fascism, Nazism, and Communism have in common. Totalitarianism is nothing but consistent collectivism, the ruthless execution of the principle that 'the whole comes before the individual' and the direction of all members of society by a single will supposed to represent the 'whole.”

Friedrich Hayek (1899–1992) Austrian and British economist and Nobel Prize for Economics laureate

" Planning, Science and Freedom http://www.nature.com/nature/journal/v148/n3759/abs/148580a0.html", Nature 148 (15 November 1941), also available as " Planning, Science, and Freedom https://mises.org/library/planning-science-and-freedom," Mises Daily (Auburn, AL: The Ludwig von Mises Institute, 27 September 2010)
1940s–1950s

William Graham Sumner photo

“The history of civil liberty is made up of campaigns against abuses of taxation. Protectionism is the great modern abuse of taxation; the abuse of taxation which is adapted to a republican form of government. Protectionism is now corrupting our political institutions just as slavery used to do.”

William Graham Sumner (1840–1910) American academic

Protectionism: the -ism which teaches that waste makes wealth, 1888, paragraph 155 http://oll.libertyfund.org/titles/sumner-protectionism-the-ism-which-teaches-that-waste-makes-wealth.

Tenzin Gyatso photo

“Thousands — millions and billions — of animals are killed for food. That is very sad. We human beings can live without meat, especially in our modern world. We have a great variety of vegetables and other supplementary foods, so we have the capacity and the responsibility to save billions of lives. I have seen many individuals and groups promoting animal rights and following a vegetarian diet. This is excellent. Certain killing is purely a "luxury." … But perhaps the saddest is factory farming. The poor animals there really suffer. I once visited a poultry farm in Japan where they keep 200,000 hens for two years just for their eggs. During those two years, they are prisoners. Then after two years, when they are no longer productive, the hens are sold. That is really shocking, really sad. We must support those who are attempting to reduce that kind of unfair treatment. An Indian friend told me that his young daughter has been arguing with him that it is better to serve one cow to ten people than to serve chicken or other small animals, since more lives would be involved. In the Indian tradition, beef is always avoided, but I think there is some logic to her argument. Shrimp, for example, are very small. For one plate, many lives must be sacrificed. To me, this is not at all delicious. I find it really awful, and I think it is better to avoid these things. If your body needs meat, it may be better to eat bigger animals. Eventually you may be able to eliminate the need for meat. I think that our basic nature as human beings is to be vegetarian — making every effort not to harm other living beings. If we apply our intelligence, we can create a sound, nutritional program. It is very dangerous to ignore the suffering of any sentient being.”

Tenzin Gyatso (1935) spiritual leader of Tibet

Interview in Worlds in Harmony: Dialogues on Compassionate Action, Berkeley: Parallax Press, 1992, pp. 20-21.

Lin Yutang photo
Thomas Little Heath photo
Thomas Babington Macaulay, 1st Baron Macaulay photo

“There is not, and there never was on this earth, a work of human policy so well deserving of examination as the Roman Catholic Church. The history of that Church joins together the two great ages of human civilisation. No other institution is left standing which carries the mind back to the times when the smoke of sacrifice rose from the Pantheon, and when camelopards and tigers bounded in the Flavian amphitheatre. The proudest royal houses are but of yesterday, when compared with the line of the Supreme Pontiffs. That line we trace back in an unbroken series, from the Pope who crowned Napoleon in the nineteenth century to the Pope who crowned Pepin in the eighth; and far beyond the time of Pepin the august dynasty extends, till it is lost in the twilight of fable. The republic of Venice came next in antiquity. But the republic of Venice was modern when compared with the Papacy; and the republic of Venice is gone, and the Papacy remains. The Papacy remains, not in decay, not a mere antique, but full of life and youthful vigour. The Catholic Church is still sending forth to the farthest ends of the world missionaries as zealous as those who landed in Kent with Augustin, and still confronting hostile kings with the same spirit with which she confronted Attila. The number of her children is greater than in any former age. Her acquisitions in the New World have more than compensated for what she has lost in the Old. Her spiritual ascendency extends over the vast countries which lie between the plains of the Missouri and Cape Horn, countries which a century hence, may not improbably contain a population as large as that which now inhabits Europe. The members of her communion are certainly not fewer than a hundred and fifty millions; and it will be difficult to show that all other Christian sects united amount to a hundred and twenty millions. Nor do we see any sign which indicates that the term of her long dominion is approaching. She saw the commencement of all the governments and of all the ecclesiastical establishments that now exist in the world; and we feel no assurance that she is not destined to see the end of them all. She was great and respected before the Saxon had set foot on Britain, before the Frank had passed the Rhine, when Grecian eloquence still flourished at Antioch, when idols were still worshipped in the temple of Mecca. And she may still exist in undiminished vigour when some traveller from New Zealand shall, in the midst of a vast solitude, take his stand on a broken arch of London Bridge to sketch the ruins of St. Paul's.”

"Essay on Ludwig von Ranke's 'History of the Popes', in "Critical and Historical Essays", iii, (London; Longman, 7th Edn. 1952), 100-1.
Attributed

“Every intelligent modern painter carries the whole culture of modern painting in his head.”

Robert Motherwell (1915–1991) American artist

Abstract Expressionism, David Anfam, Thames and Hudson Ltd London, 1990, p. 22
1950s

Max Horkheimer photo

“The basic ideals and concepts of rationalist metaphysics were rooted in the concept of the universally human, of mankind, and their formalization implies that they have been severed from their human content. How this dehumanization of thinking affects the very foundations of our civilization can be illustrated by analysis of the principle of the majority, which is inseparable from the principle of democracy. In the eyes of the average man, the principle of the majority is often not only a substitute for but an improvement upon objective reason: since men are after all the best judges of their own interests, the resolutions of a majority, it is thought, are certainly as valuable to a community as the intuitions of a so-called superior reason. … What does it mean to say that “a man knows his own interests best”—how does he gain this knowledge, what evidences that his knowledge is correct? In the proposition, “A man knows [his own interests] best,” there is an implicit reference to an agency that is not totally arbitrary … to some sort of reason underlying not only means but ends as well. If that agency should turn out to be again merely the majority, the whole argument would constitute a tautology. The great philosophical tradition that contributed to the founding of modern democracy was not guilty of this tautology, for it based the principles of government upon … the assumption that the same spiritual substance or moral consciousness is present in each human being. In other words, respect for the majority was based on a conviction that did not itself depend on the resolutions of the majority.”

Source: Eclipse of Reason (1947), pp. 26-27.

Richard Smalley photo
Marsden Hartley photo

“The essential of a real picture is that the things which occur in it occur to him in his peculiarly personal fashion.... the idea of modernity is but a new attachment of things universal – a fresh relationship to the courses of the sun and to the living swing of the earth – a new fire of affection for the living essence present everywhere.”

Marsden Hartley (1877–1943) American artist

statement for catalogue of 1914 exhibition at 291, reprinted in On art, p. 62; as quoted in Marsden Hartley, by Gail R. Scott, Abbeville Publishers, Cross River Press, 1988, New York p. 49
1908 - 1920

Jonah Goldberg photo
Edward O. Wilson photo
Mike Pompeo photo

“Modern Imams must strive to ensure that no Muslim finds solace for terrorism in the Quran, they must cite the Quran as evidence that the murder of innocents is not permitted by good, believing Muslims, and must immediately refute all claims to the contrary.”

Mike Pompeo (1963) 70th United States Secretary of State, former Director of Central Intelligence Agency and former Congressman fro…

GOP lawmaker: US Muslim leaders 'complicit' in terrorist attacks http://thehill.com/video/house/304743-gop-lawmaker-silence-on-terror-attacks-makes-islamic-leaders-potentially-complicit (June 11, 2013)

Noam Chomsky photo
Jan Toporowski photo
José Ortega Y Gasset photo

“Tradition is a prison with majority opinion the modern jailer.”

Henry S. Haskins (1875–1957)

Source: Meditations in Wall Street (1940), p. 108

Max Horkheimer photo
Warren Farrell photo
Camille Pissarro photo
Tom Robbins photo
Joseph Beuys photo
Arshile Gorky photo
Friedrich Hayek photo
Morrissey photo
Elton Mayo photo
Sergei Prokofiev photo

“The first was the classical line, which could be traced back to my early childhood and the Beethoven sonatas I heard my mother play. This line takes sometimes a neo-classical form (sonatas, concertos), sometimes imitates the 18th century classics (gavottes, the Classical symphony, partly the Sinfonietta). The second line, the modern trend, begins with that meeting with Taneyev when he reproached me for the “crudeness” of my harmonies. At first this took the form of a search for my own harmonic language, developing later into a search for a language in which to express powerful emotions (The Phantom, Despair, Diabolical Suggestion, Sarcasms, Scythian Suite, a few of the songs, op. 23, The Gambler, Seven, They Were Seven, the Quintet and the Second Symphony). Although this line covers harmonic language mainly, it also includes new departures in melody, orchestration and drama. The third line is toccata or the “motor” line traceable perhaps to Schumann’s Toccata which made such a powerful impression on me when I first heard it (Etudes, op. 2, Toccata, op. 11, Scherzo, op. 12, the Scherzo of the Second Concerto, the Toccata in the Fifth Concerto, and also the repetitive intensity of the melodic figures in the Scythian Suite, Pas d’acier[The Age of Steel], or passages in the Third Concerto). This line is perhaps the least important. The fourth line is lyrical; it appears first as a thoughtful and meditative mood, not always associated with the melody, or, at any rate, with the long melody (The Fairy-tale, op. 3, Dreams, Autumnal Sketch[Osenneye], Songs, op. 9, The Legend, op. 12), sometimes partly contained in the long melody (choruses on Balmont texts, beginning of the First Violin Concerto, songs to Akhmatova’s poems, Old Granny’s Tales[Tales of an Old Grandmother]). This line was not noticed until much later. For a long time I was given no credit for any lyrical gift whatsoever, and for want of encouragement it developed slowly. But as time went on I gave more and more attention to this aspect of my work. I should like to limit myself to these four “lines,” and to regard the fifth, “grotesque” line which some wish to ascribe to me, as simply a deviation from the other lines. In any case I strenuously object to the very word “grotesque” which has become hackneyed to the point of nausea. As a matter of fact the use of the French word “grotesque” in this sense is a distortion of the meaning. I would prefer my music to be described as “Scherzo-ish” in quality, or else by three words describing the various degrees of the Scherzo—whimsicality, laughter, mockery.”

Sergei Prokofiev (1891–1953) Ukrainian & Russian Soviet pianist and composer

Page 36-37; from his fragmentary Autobiography.
Sergei Prokofiev: Autobiography, Articles, Reminiscences (1960)

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William Ralph Inge photo

“The old civilisation, with all the brilliant qualities which make many moderns regret its destruction, rested on too narrow a base. The woman and the slave were left out, the woman especially by the Greeks, and the slave by the Romans.”

William Ralph Inge (1860–1954) Dean of St Pauls

[St Paul, The Quarterly Review, 220, 45–68, https://babel.hathitrust.org/cgi/pt?id=mdp.39015056059549;view=1up;seq=71] January 1914, p. 61

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Nicolás Gómez Dávila photo

“The word "modern" no longer has an automatic prestige except among fools.”

Nicolás Gómez Dávila (1913–1994) Colombian writer and philosopher

Sucesivos Escolios a un Texto Implícito (1992)

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Yasser Harrak photo

“We can imagine the Palestinian identity as a person born in a village prior to the introduction of modern administration; a person whose village was divided between other villages, and whose date of birth is unknown. A person that started struggling to prove she exists in the 1960s and suffers today from a weakened structure and an uncertain future.”

Yasser Harrak Canadian liberal writer, columnist and human rights activist

Yasser Harrak. 2018. Palestinian Identity The Construction Of Modern National Consciousness (Book Review). Research Gate. Accessed January 23, 2018. https://www.researchgate.net/publication/322274860_Yasser_Harrak_-Palestinian_Identity_The_Construction_Of_Modern_National_Consciousness_Book_Review

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“All very fine, Mary; but my old-fashioned common sense is better than your clever modern nonsense.”

George Bernard Shaw (1856–1950) Irish playwright

1900s, Love Among the Artists (1900)

Theodore Kaczynski photo

“In modern industrial society only minimal effort is necessary to satisfy one's physical needs.”

"Surrogate Activities", item 40
Industrial Society and Its Future (1995)

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Nicholas Murray Butler photo

“Man's conception of what is most worth knowing and reflecting upon, of what may best compel his scholarly energies, has changed greatly with the years. His earliest impressions were of his own insignificance and of the stupendous powers and forces by which he was surrounded and ruled. The heavenly fires, the storm-cloud and the thunderbolt, the rush of waters and the change of seasons, all filled him with an awe which straightway saw in them manifestations of the superhuman and the divine. Man was absorbed in nature, a mythical and legendary nature to be sure, but still the nature out of which science was one day to arise. Then, at the call of Socrates, he turned his back on nature and sought to know himself; to learn the secrets of those mysterious and hidden processes by which he felt and thought and acted. The intellectual centre of gravity had passed from nature to man. From that day to this the goal of scholarship has been the understanding of both nature and man, the uniting of them in one scheme or plan of knowledge, and the explaining of them as the offspring of the omnipotent activity of a Creative Spirit, the Christian God. Slow and painful have been the steps toward the goal which to St. Augustine seemed so near at hand, but which has receded through the intervening centuries as the problems grew more complex and as the processes of inquiry became so refined that whole worlds of new and unsuspected facts revealed themselves. Scholars divided into two camps. The one would have ultimate and complete explanations at any cost; the other, overcome by the greatness of the undertaking, held that no explanation in a large or general way was possible. The one camp bred sciolism; the other narrow and helpless specialization.
At this point the modern university problem took its rise; and for over four hundred years the university has been striving to adjust its organization so that it may most effectively bend its energies to the solution of the problem as it is. For this purpose the university's scholars have unconsciously divided themselves into three types or classes: those who investigate and break new ground; those who explain, apply, and make understandable the fruits of new investigation; and those philosophically minded teachers who relate the new to the old, and, without dogma or intolerance, point to the lessons taught by the developing human spirit from its first blind gropings toward the light on the uplands of Asia or by the shores of the Mediterranean, through the insights of the world's great poets, artists, scientists, philosophers, statesmen, and priests, to its highly organized institutional and intellectual life of to-day. The purpose of scholarly activity requires for its accomplishment men of each of these three types. They are allies, not enemies; and happy the age, the people, or the university in which all three are well represented. It is for this reason that the university which does not strive to widen the boundaries of human knowledge, to tell the story of the new in terms that those familiar with the old can understand, and to put before its students a philosophical interpretation of historic civilization, is, I think, falling short of the demands which both society and university ideals themselves may fairly make.
A group of distinguished scholars in separate and narrow fields can no more constitute a university than a bundle of admirably developed nerves, without a brain and spinal cord, can produce all the activities of the human organism.”

Nicholas Murray Butler (1862–1947) American philosopher, diplomat, and educator

Scholarship and service : the policies of a national university in a modern democracy https://archive.org/details/scholarshipservi00butluoft (1921)

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“His service will always loom large in America's history. He is one of the great heroes of modern America.”

Alan Shepard (1923–1998) American astronaut

President Bill Clinton — reported in Seth Borenstein (July 23, 1998) "Astronaut Filled America's Need for a Space Hero", Detroit Free Press, p. 1A.
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