1700s Quotes

Well, I'm a Lovelace. My family quit Shadowhunting due to laziness in the 1700s.

I love these dudes, but I don't know what they're doing with all that facial hair these days. There's a lot of peach fuzz going on. They called me up to go to a Kanye West concert, and I was like 'hold on I'll call Kanye.' So I called him and they got into the show, and I called Kanye later and said, 'Yo did you see my dudes from Panic! at the show?' and he was like 'Nah they mst not have been dressed like they were from the 1700's'. But I back them. They have their own unique style, which is cool.

I want a room decorated with bones!" Dan said. "Where'd they come from?" "Cemeteries," Amy said. "Back in the 1700s, the cemeteries were getting overcrowded, so they decided to dig up tons of old bodies–all their bones–and move them into the Catacombs. The thing is...look at the dates. See when they started moving bones into the Catacombs?" Dan squinted at the screen. He didn't see what she was talking about. "Is it my birthday?

In all, 86 per cent of the increased life expectancy was due to decreases in infectious diseases. And the bulk of the decline in infectious disease deaths occurred prior to the age of antibiotics. Less than 4 per cent of the total improvement in life expectancy since 1700s can be credited to twentieth-century advances in medical care.

Military Veterans have become gang members since the late 1700s.

in England in the 1700s, for example, 90 percent of men had one of only eight names: John, Edward, William, Henry, Charles, James, Richard, Robert.

The primary purposes of the political pamphlets of the early 1700s were neither to enlighten nor educate the masses, but to incite partisan conversation and spread commensurate ideas . . . Facts were not permitted to fetter the views they espoused, and the restraints of objective journalistic credibility were discarded by pamphleteers bent on promoting subjective slant to an insatiable general public for whom political dissonance was an integral part of social interaction.

Think about what we knew of biology and chemistry three hundred years ago, in the early 1700s. Then imagine what we will know three hundred years from now, in the early 2300s. Most of what we know now will seem quaint.

Philosopher Jeremy Bentham conceived of his “panopticon” in the late 1700s as a way to build cheaper prisons. His idea was a prison where every inmate could be surveilled at any time, unawares. The inmate would have no choice but to assume that he was always being watched, and would therefore conform. This idea has been used as a metaphor for mass personal data collection, both on the Internet and off.

Save for the ancient Egyptians, he found, virtually no one kept cats as pets until the latter part of the 1700s. The first people to embrace the practice “were poets—avant-garde, left-wing types in Paris and London, and it just came to be the thing to do.” They called it the “cat craze,” and coinciding with it, the incidence of schizophrenia rose sharply.

Telemark of the 1600s and 1700s, I felt, pleasantly, all the farther away from home in both time and culture for not knowing half of what I was reading.

William Blackstone, who said—in the 1700s—“It is better that ten guilty persons escape than that one innocent suffer.

Humanity has been taking off like a rocket since the 1700s, but we have not achieved a stable orbit in the heavens. And even if we did, no orbit is stable in the long run. Eventually gravity claims what is hers.

The Greeks believed that it was a citizen's duty to watch a play. It was a kind of work in that it required attention, judgement, patience, all the social virtues." "And the Greek were conquered by the more practical Romans, Arthur." "Indeed, the Romans built their bridges, but they also spent many centuries wishing they were Greeks. And they, after all, were conquered by the barbarians, or by their own corrupt and small spirits.

She didn't answer, and in that moment I realized that she felt the same as I. The men we loved would determine our destinies along with their own, no matter how we might wish otherwise. We walked the rest of the way arm in arm, our heads bowed, in sisterly agreement. We said nothing more, nor did we need to. I, Eliza Hamilton

The Ugly Laws, on the books in the United States from the mid-1700s to the 1970s, stated that many disabled people were “too ugly” to be in public and legally prevented disabled people from being able to take up space in public.

Fascination with the question of social inequality was relatively new in the 1700s, and it had everything to do with the shock and confusion that followed Europe’s sudden integration into a global economy, where it had long been a very minor player.

The great compromise between the American religious impulse and the American Enlightenment in the 1700s permitted any and every conceivable sect to bud and blossom. Fine. But that principle isn’t working so well anymore. The fanciful and religious and cryptoreligious parts have gotten overripe, bursting and spilling their juices over the Enlightenment-reason parts, spoiling our whole barrel. Holders of any belief about anything, especially and incontrovertibly if those beliefs are ascribed to faith, are now expected to be immune from challenge.

Advertising was already a well-established phenomenon by the turn of the twentieth century. Newspapers had begun carrying ads as far back as the early 1700s, and magazines soon followed. (Benjamin Franklin has the distinction of having run the first magazine ad, seeking the whereabouts of a runaway slave, in 1741.)6

She never imagined that at twenty years old she'd already be a widow in black. On the bright side, she was no longer married to Dario, but her future still looked grim.

Nineteenth-century operating “theaters” had more to do with medical instruction than with saving patients’ lives. If you could, you stayed out of them at all cost. For one thing, you were being operated on without anesthesia. (The first operations under ether didn’t take place until 1846.) Surgical patients in the late 1700s and early 1800s could feel every cut, stitch, and probing finger. They were often blindfolded—this may have been optional, not unlike the firing squad hood—and invariably bound to the operating table to keep them from writhing and flinching or, quite possibly, leaping from the table and fleeing into the street. (Perhaps owing to the presence of an audience, patients underwent surgery with most of their clothes on.)

A best-selling “pocket book,” published in London, was widely read in the American colonies in the 1700s. It was called Advice to a Daughter: You must first lay it down for a Foundation in general, That there is Inequality in Sexes, and that for the better Oeconomy of the World; the Men, who were to be the Law-givers, had the larger share of Reason bestow’d upon them; by which means your Sex is the better prepar’d for the Compliance that is necessary for the performance of those Duties which seem’d to be most properly assign’d to it. . . . Your Sex wanteth our Reason for your Conduct, and our Strength for your Protection: Ours wanteth your Gentleness to soften, and to entertain us. . . . Against this powerful education, it is remarkable that women nevertheless rebelled.

In the early 1700s, this mirrored the situation in England and the rest of Europe, but medicine on the Continent began to undergo modernizing changes, although these were very slow to cross the Atlantic. Europe began to embrace public-health measures and medical advances such as widespread vaccination, scientific medical education, and the rise of the hospital, but American progress lagged behind, especially in the insular South. The

For more than 100 years, indeed, dating back to the 1700s, evangelical Christians had cultivated a tradition of working to bring about the Kingdom of God on earth and of confronting social injustice. John Wesley, the founder of Methodism and the most eloquent and influential evangelical preacher of the 18th century, fought to shorten the work day and remove abuses and oppression in factories and mines, supported the self-organization of workers into unions, created orphanages, and supported laws to protect children and women and end poverty.

Slave ships landed more than 1.5 million African captives on British Caribbean islands (primarily Jamaica and Barbados) by the late 1700s and had brought more than 2 million to Brazil. In North America, however, the numbers of the enslaved grew, except in the most malarial lowlands of the Carolina rice country. By 1775, 500,000 of the thirteen colonies’ 2.5 million inhabitants were slaves, about the same as the number of slaves then alive in the British Caribbean colonies. Slave labor was crucial to the North American colonies. Tobacco shipments from the

It is very good, Wisehammer, it's very well written, but it's too-too-political. It will be considered provocative." "You don't want me to say it." "Not tonight. We have many people against us." "I could tone it down. I could omit 'We left our country for our country's good.'" "That's the best line.

Until the late 1700s, there wasn’t even a separate anatomical lexicon for the female genitalia. The clitoris was called a penis, the uterus an internal scrotum. The ovaries were testicles, the vulva and labia were foreskin, the vagina was an inverted penis, and the fallopian tubes were the epididymis. In fact, as any twenty-first-century biologist will tell you, these are indeed homologous pairs of organs, and the male and female genitalia look virtually identical in the first trimester of a fetus. There were, of course, two genders—man and woman—but those identities came from society not nature. When Marie Garnier became a man, her gender changed but not her sex.

Glaciers used to be fun, even thrilling. It’s hard to believe now, but there was a time when geology was much like genetics today, the cutting-edge inquiry that routinely delivered breathtaking insights that captivated the educated world. Many of those insights, starting in the mid-1700s, had to do with the age of the Earth, as people looking closely at rocks found evidence that our planet was a lot older than the 6,000 years suggested by the Old Testament—​perhaps many millions of years older. For this reason, the nineteenth century is said to have discovered “deep time,” the astronomical and geological time scales that reach into pasts so distant that our minds struggle to imagine them.

If I had been born in the 1700′s, presumably children had a bigger vocabulary than I had which means I wouldn’t have been able to recite fairy tales to kids because I’m not smart enough. You know…? I’d have to be like…..uh: In time passed, though not long ago, there lived three pigs in stature, little in number, three, who being of an age both entitled and inspired to seek their fortune did set about to do thusly. When they had traveled a distance, pig numbered first spake saying, “Harken Brethren, head this impetuous realm! Tarry me far from hearth and home I fear we shall fair *snort* not well!” And so being collectively agreed, but individually impaled, the diminutive swine sought each to erect himself an abode.....

I wore a blue silk Brunswick jacket, close-fitting and edged with dark fur, and a matching petticoat, both quilted with a pattern of diamonds and swirling flowers. My gloves were bright green kidskin, and on my head I wore the one extravagant hat I'd brought, the sweeping brim covered in black velvet and crowned with a profusion of scarlet ribbons. I, Eliza Hamilton.

It has been noted in various quarters that the half-illiterate Italian violin maker Antonio Stradivari never recorded the exact plans or dimensions for how to make one of his famous instruments. This might have been a commercial decision (during the earliest years of the 1700s, Stradivari’s violins were in high demand and open to being copied by other luthiers). But it might also have been because, well, Stradivari didn’t know exactly how to record its dimensions, its weight, and its balance. I mean, he knew how to create a violin with his hands and his fingers but maybe not in figures he kept in his head. Today, those violins, named after the Latinized form of his name, Stradivarius, are considered priceless. It is believed there are only around five hundred of them still in existence, some of which have been submitted to the most intense scientific examination in an attempt to reproduce their extraordinary sound quality. But no one has been able to replicate Stradivari’s craftsmanship. They’ve worked out that he used spruce for the top, willow for the internal blocks and linings, and maple for the back, ribs, and neck. They’ve figured out that he also treated the wood with several types of minerals, including potassium borate, sodium and potassium silicate, as well as a handmade varnish that appears to have been composed of gum arabic, honey, and egg white. But they still can’t replicate a Stradivarius. The genius craftsman never once recorded his technique for posterity. Instead, he passed on his knowledge to a number of his apprentices through what the philosopher Michael Polyani called “elbow learning.” This is the process where a protégé is trained in a new art or skill by sitting at the elbow of a master and by learning the craft through doing it, copying it, not simply by reading about it. The apprentices of the great Stradivari didn’t learn their craft from books or manuals but by sitting at his elbow and feeling the wood as he felt it to assess its length, its balance, and its timbre right there in their fingertips. All the learning happened at his elbow, and all the knowledge was contained in his fingers. In his book Personal Knowledge, Polyani wrote, “Practical wisdom is more truly embodied in action than expressed in rules of action.”1 By that he meant that we learn as Stradivari’s protégés did, by feeling the weight of a piece of wood, not by reading the prescribed measurements in a manual. Polyani continues, To learn by example is to submit to authority. You follow your master because you trust his manner of doing things even when you cannot analyze and account in detail for its effectiveness. By watching the master and emulating his efforts in the presence of his example, the apprentice unconsciously picks up the rules of the art, including those which are not explicitly known to the master himself. These hidden rules can be assimilated only by a person who surrenders himself to that extent uncritically to the imitation of another.

If I've learned one thing in my years of studying the social impacts of disease, it's that we live in a world where we're connected, for better or worse, to the people in our human community by the microbes that we share between us. And in times of contagious disease crisis, if we fail to recognize our shared connection, we are most certainly doomed, because our fates hang together, yoked by tiny particles that threaten us all. Scores of historical figures-both famous and infamous-have taught me as much. By learning the stories of those who lived before us, by educating ourselves about the worlds they inhabited and the viruses and bacteria that lived in, with, and through them, we can learn how to emerge from the novel coronavirus pandemic stronger than ever before and well prepared for the next new disease we will inevitably face. If we don't learn from their examples, however, I foresee a world adrift, damned by alienation from its own history, a victim of self-annihilation cued, rather than caused, by the novel coronavirus.

When society felt adrift in the wake of its loss of religious belief, people turned to science as the anchor that could stabilize them. Again, this is not an argument about the importance or lack thereof of religion. It's rather a statement that humans seek frameworks by which to guide their understanding of the world, and whether they turn to religion or science or something in between, they'll find something to grasp hold of and use to make sense of an often senseless and chaotic world. In my view. we've done that with science over the last 150 years, resulting in many problematic outcomes.

A gang of roving bandits who terrorized the backcountry of North Carolina in the mid-1700s captured seventeen-year-old Joseph Cook and threatened to murder him if he did not join their band. After Joseph explained that he was a Quaker and that his conscience would not allow him to kill another person, the ruffians began making plans to shoot him. While they were discussing his execution, Mary Herbert, a young Quaker woman about Joseph's age, suddenly appeared in their midst. She demanded that they let Joseph go and boldly stated that they could not have him because Joseph belonged to her. When the startled bandits refused her, she surprised them by grabbing Joseph and carrying him away in her arms. The captain of the bandits, presumably amused and certain that she could not carry him very far, shouted after her, “When you put him down we will start shooting.” Mary, empowered by love, found the strength to carry Joseph well beyond the range of their guns. Quaker journals from that period reveal that “two years later Mary established a legal claim to Joseph by marrying him.”16 There is love locked in our hearts waiting to empower us with strength beyond our imagining. The power to overcome evil by witnessing to love lies within us all, waiting to be released. Yet most of us keep this transforming power locked away, and we die having never dared to use it. Now is the time to listen within and unlock the transforming power of our love. If we dare to listen deeply, we hear love calling, inviting us to plain living, to “do no harm,” and to respect, love, and serve one another. Hope is whispering to us from the future, calling us each by name, beseeching us to open our hearts because only then will the world be transformed by what Love is waiting to do.

Wait a second,” said Ash. “How is there a ‘moon in springtime before the start of the new year’? I think it’s a riddle. It makes no sense.” “Yes, it does,” said Jared. “The new year was in March in England until the 1700s, when the pope introduced a new calendar.” Everyone stared at him. Jared flushed slightly, scar thrown into relief, and muttered, “I read a lot of old books.” “Well done,” said Jon. “See where learning gets you, lads? So much better than messing around with girls or playing those video games which one hears are full of violence.” Kami, as a witness to many of her father’s video game marathons, gave him a long judgmental stare. “You total hypocrite.” “Hypocrisy is what being a parent is all about,” Jon said. “Well done for cracking the books, Jared and Holly. You see how it pays off.” Holly smiled and the light of her smile seemed to spill all over the room, reflections of light refracted all over everywhere. “It’s true reading is a wonderful thing,” Rusty observed. “I read a Cosmo a year ago, and I still remember how to keep my nails in perfect condition and also ten top tips on how to dress to accentuate my ass.” Now everybody was staring at Rusty. Unlike Jared, he did not blush. “Those tips are working,” he said. “Don’t pretend you haven’t all noticed. I know the truth.” Kami rolled up a magazine on the table—sadly, for the sake of dramatic irony, not a Cosmo—and hit Rusty over the head with it. “Does anybody have anything else to say—I can’t stress this enough—specifically about Elinor Lynburn and medieval New Year?” “Want to know what it was called? You’ll like this,” Jared added, and he looked at Kami. It was a simple glance from his gray eyes, but it felt like being put in a room that was just the two of them. “Lady Day.” Kami beamed at him. “You know what I like, sugarprune

The Antigua cruise port of Saint. Johns almost guarantees that site visitors will find a lot of beaches pertaining to swimming as well as sunbathing. It isn't really an official promise. It's just that the island features 365 beaches or one for every day's the year. Vacation cruise visitors will see that the cruise amsterdam shorelines are not correct by the docks as they might find within other locations such as Philipsburg, St. Maarten. Getting to the higher beaches will need transportation by means of pre-arranged excursion shuttle, taxi as well as car rental. However, they will likely find that shorelines are peaceful, peaceful and uncrowded because there are a lot of them. 3 beaches in close proximity to St. Johns are Runaway These types of, Dickinson Beach and Miller's Beach (also called Fort These types of Beach). Saint. Johns Antigua Visit It is possible to look, dine as well as spend time at the actual beach after a cruise pay a visit to. Anyone who doesn't have interest in a seaside will find plenty of shopping right by the Barbados cruise fatal. Heritage Quay is the main searching area. It's got many stalls filled with colorful things to acquire, some community and some not really. Negotiating over price is widespread and recognized. Redcliffe Quay is close to Heritage and provides many further shopping and also dining chances. Walk somewhat farther and you'll find yourself upon well-maintained streets with more traditional searching. U.Ersus. currency and a lot major charge cards are accepted everywhere. Tipping is common which has a recommended range of 10 to 15 per cent. English will be the official words. Attractions Similar to most Caribbean islands, Antigua provides strong beginnings in Yesteryear history. Your island's main traditional district and something of its most favored attractions can be English Harbor. Antigua's historic section was created as a bottom for the United kingdom navy in the 1700s right up until its closure in 1889. It is now part of the 15 square mls of Nelson's Dockyard Countrywide Park.

From what Adam said, the young Adam that is, his grandmother was very pretty. He said that his grandfather took one look at her and decided that the 1700s would be as good a time as any to call home.” “Oh, yuck!” Tony said, making a face.

The Galtons were a pious family of Quakers, but by the end of the 1700s, the wealth they made from war and slavery had largely turned the Society of Friends against them. In 1790, a faction of Quakers tried to bar the Galtons from their monthly meetings. Delegations of wealthy Quakers tried to persuade the Galtons to get into a different line of work. Samuel the elder agreed to stop taking profits from the family’s gun business. But Samuel the younger refused. He wouldn’t even admit he was doing anything wrong. In a letter read to the monthly meeting in Birmingham in 1796, he cast himself as a helpless prisoner of heredity. “The Trade devolved upon me as if it were an inheritance,” he declared. “My Engagements in the Business were not a matter of choice.” The Quakers didn’t buy that excuse. They barred him from their meetings for life.

Did you know, Audrius, that when dueling was first discovered by the Russian officer corps in the early 1700s, they took to it with such enthusiasm that the Tsar had to forbid the practice for fear that there would soon be no one left to lead his troops.

Over time, people of African descent have changed how they wished to be called. In the 1700s and earlier, sons and daughters of (Africans) were common. By the 1830s, Colored Americans, People of Color and Afro Americans were used. By the early 1900s, a younger generation felt that Negro was a new term of pride. In the 1960s, a new younger generation felt that Black or Black American was the better term. Today, many people use the term African American, coming almost full circle to the 1700s.

As Sir Isaac Newton famously confessed after losing a small fortune in the stock market in the early 1700s, "I can calculate the motions of heavenly bodies, but not the madness of peopole.

Rome This afternoon I learned that Rome is called the “eternal city.” It’s also the largest city in Italy. Its population is about 4 million. We hired a guide to show us Rome’s “modern” attractions. We started at the Spanish Steps. It was here, in the 1700s, that the most beautiful men and women in Italy waited, hoping to be chosen as artists’ models. The steps link the butterfly-shaped Piazza di Spagna with Trinità dei Monti, a French church. The most famous fountain in Rome is the Trevi Fountain, with its statue of Neptune. Our guide told us to face away from the fountain and throw a coin into the water. This means we will return to Rome some day. If you throw a second coin over your shoulder, you can make a wish. I tossed two coins over my shoulder.

discrimination had to be justified by “scientific” evidence showing that human nature differs according to age, gender, and “race.” Until the 1700s, the word race was widely used to refer to a people, a tribe, or a nation. By the end of the century, however, it described a distinct group of human beings with inherited physical traits and moral qualities that set them apart from other “races.” The beginnings of that notion can also be detected in Mendelssohn’s story. MENDELSSOHN AND THE ENLIGHTENMENT

By the mid-1700s, people were becoming aware of that dramatic rise in immigration, and it aroused strong feelings. One Tory opponent of the Naturalization Act claimed that the bill would naturalize “hordes” of foreign Jews.

THINGS LOOSENED UP a bit by the time John Newbery came along in the mid-1700s. Now known mostly for the shiny-stickered award that bears his name, Newbery wrought a sea change in children’s publishing. If the Puritans established the genre, Newbery established the industry, becoming wildly successful in the process. Newbery introduced a number of huge innovations, inventing the model that would inform children’s publishing for the rest of history, not to mention the Happy Meal. His big idea was fairly simple: include a bonus gift with your purchase.

cabernet sauvignon is the offspring of sauvignon blanc (which, one day, thought to be in the mid-1700s, had a nice moment in nature with cabernet franc, resulting in cabernet sauvignon).

There are people alive today who were born before the death of the last person born in the 1700s.

All there really is to do in New Orleans, it seems, is walk, eat, drink, look, and listen. This is basically what we do on every trip, but the fact is underscored here by the hundreds of restaurants and bars sitting shoulder to shoulder on every slender street. And the thousands of people milling through the city with tall neon novelty cups and mismatched straws. Every block or so the smells of the city switch from fried and delicious to stinking and rotten, the humidity trapping the sewage and putting it on display. Compared to most American cities, everything looks so old that I imagine we’re smelling waste from the 1700s, which miraculously makes it more bearable. “It feels like we’re walking around inside someone’s mouth,” Alex says more than once about the humidity, and from then on, whenever the smell hits, I think of food trapped between molars. But the thing is, it never lasts. A breeze sweeps through to clear it out, or we wander past another restaurant with all its doors propped open, or we round the corner and stumble onto some beautiful side street where every balcony overhead is dripping with purple flowers.

The idea that children learn through play is far from new. Plato said that “the most effective kind of education is that a child should play amongst lovely things.” Much later, in the 1700s, Swiss-born Renaissance philosopher Jean-Jacques Rousseau championed the idea that all education of children should be based on play

One reason there are virtually no more devout Christian solitaries—and haven’t been since the 1700s—is that they frightened the ecclesiastical authorities. Hermits were unsupervised thinkers, pondering life and death and God, and the church, with its ingrained schedules and rote memorization, did not approve of many hermits’ ideas. Thomas Aquinas, the thirteenth-century Italian priest, said hermits could be subversive to obedience and stability, and that it was better to keep such people in monasteries, subject to regulations and routine.

Dawes? Dawes, do come back to earth and honour us with your attention for a moment.

Why are you so angry with your Duckling, harry? Don't you like it when I open my legs wide to you? Cross them over you - the way you like? What will you do when your little Duckling isn't there anymore to touch you with her soft fingertips, Harry, where you like it? First the left nipple and then the right. Your Duckling doesn't want to leave you, Harry." "Duckling..." "I need freedom sometimes, Harry.

By 1750, the British East India Company had taken control of several opium-growing regions of India, and by the 1790s had developed a monopoly on the opium trade. China’s new emperor, Kia King, then banned opium completely. This failed to stop the British East India Company from increasing their smuggling and sale of opium in China, which grew from 15 tons a year in the earlier 1700s to 3,200 tons a year by 1850.6 American University Professor Clarence Lusane argued that once Britain had developed its empire, it used opium as an important new political tool for conquest. The British, he wrote, used opium to help addict and control the Chinese people en masse, increasing British profits in China and

History texts are hazy as to who actually built the place. People say the witches inhabited it from the early part of the 1700s until their mass execution in 1793. Folks say they added the exterior sculptures themselves. Or that their remains are stuffed inside those sculptures. Which allegedly explains the terrifying screams you often hear coming from inside that old clock tower. (Although,

Later in the 1700s, the preeminent economist Adam Smith actually wrote The Wealth of Nations in a coffeehouse, after having repeatedly circulated drafts for input among the regulars there. Beyond

when Peter the Great came to rule, making it one of his first job to remove Greek letters from the Cyrillic alphabet.   Middle Russian   In the late 1300’s, the Russians overthrew the Mongols and moved their capital city to Moscow. The primary language continues as Church Slavonic until the 1700’s and

the worldviews of two scholars, Thomas Robert Malthus and Adam Smith, both of whom wrote in the late 1700s. Thomas Robert Malthus (1766–1834), English cleric and economist who wrote An Essay on the Principle of Population in 1798. Malthus argued that the growing population would overwhelm the world, leading to widespread famine. Smith argued that businessmen could adapt and innovate rapidly enough that productivity could increase faster than consumption. Where Malthus saw disaster, Smith saw opportunity. While over time there have been eruptions of famine and shortage in different parts of the world, Smith was right.

The sugar planter counted on an average of ten to fifteen years’ work from a slave before he was driven to death, to be replaced by another fresh off the boat. Along with malnutrition, bugs and diseases could also eventually do in someone working up to eighteen hours a day. The brutality of the American Cotton Kingdom a century later could not compare to that of Saint-Domingue in the 1700s. There would be no shortage of cruel overseers in the United States, but North American slavery was not based on a business model of systematically working slaves to death in order to replace them with newly bought captives. The French sugar plantations were a charnel house.

There is an elaborate North African mezuzah case that dates to sometime in the 1700s, and by the nineteenth century Jews in Russia, eastern Europe, and Morocco were shaping mezuzah cases out of silver, creating miniature arks and fish and other pretty symbols in which to house their slices of parchment.

Until the mid-1700s, newborn babies were often fed, or “dry-nursed,” with bread, cake or biscuit mixed with cow’s milk, butter and sugar—known as “pap”—supplemented by brandy, rum or wine

For example, expositor Dr. John Gill in the 1700s said: The lower part of it, the atmosphere above, which are the clouds full of water, from whence rain descends upon the earth; and which divided between them and those that were left on the earth, and so under it, not yet gathered into one place; as it now does between the clouds of heaven and the waters of the sea. Though Mr. Gregory is of the opinion, that an abyss of waters above the most supreme orb is here meant; or a great deep between the heavens and the heaven of heavens.6 Gill agrees that clouds were inclusive of these waters above but that the waters also extend to the heaven of heavens, at the outer edge of the universe. Matthew Poole noted this possibility as well in his commentary in the 1600s: . . . the expansion, or extension, because it is extended far and wide, even from the earth to the third heaven; called also the firmament, because it is fixed in its proper place, from whence it cannot be moved, unless by force.7 Matthew Henry also concurs that this expanse extends to the heaven of heavens (third heaven): The command of God concerning it: Let there be a firmament, an expansion, so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions — the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven Ge 1:14,15, and as low as the place where the birds fly, for that also is called the firmament of heaven, Ge 1:20.8 The point is that a canopy model about the earth is simply that . . . an interpretation. It should be evaluated as such, not taken as Scripture itself.

Let me hit you with one other local legend, one that might seem particularly pertinent to the moment. Right next door to Turkmenistan is Uzbekistan, where, in 1940, Western scholars discovered the oral history of the Karakalpak people. They shared an epic, 20,000-line poem about a legendary group of warriors, called the Kirk Kuz, who would have been active in the early 1700s. There were forty of these warriors, and they were unparalleled in everything: horse-riding, marksmanship with a bow and arrow, throwing axes and knives, sword-fighting and every martial art imaginable. Strength, agility, cunning, nerves of steel—the DNA of these warriors had to be a double helix of sheer concentrated lethality. They repelled invading hordes and every man in every direction feared the ruthless, silent efficiency of the Kirk Kuz warriors. What makes the Kirk Kuz different is that they were all women, yet another group that may have inspired the legend of the Amazons. They only left their sisters in death or marriage.

How much science fiction have you read?” “A little. Not much.” “Well, lucky for you, I’ve read quite a bit.” He grinned. “In fact, you could say that’s why I’m here. I got hooked on that stuff when I was a kid, and by the time I got out of college, I’d pretty much decided that I wanted to see Mars.” He became serious again. “Okay, try to follow me. Although people have been writing about Mars since the 1700’s, it wasn’t until the first Russian and American probes got out here in the 1960’s that anyone knew what this place is really like. That absence of knowledge gave writers and artists the liberty to fill in the gap with their imaginations… or at least until they learned better. Understand?” “Sure.” I shrugged. “Before the 1960’s, you could have Martians. After that, you couldn’t have Martians anymore.” “Umm… well, not exactly.” Karl lifted his hand, teetered it back and forth. “One of the best stories on the disk is ‘A Rose For Ecclesiastes’ by Roger Zelazny. It was written in 1963, and it has Martians in it. And some stories written before then were pretty close to getting it right. But for the most part, yes… the fictional view of Mars changed dramatically in the second half of the last century, and although it became more realistic, it also lost much of its romanticism.” Karl folded the penknife, dropped it on his desk. “Those aren’t the stories Jeff’s reading. Greg Bear’s ‘A Martian Ricorso’, Arthur C. Clarke’s ‘Transit of Earth’, John Varley’s ‘In the Hall of the Martian Kings’… anything similar to the Mars we know, he ignores. Why? Because they remind him of where he is… and that’s not where he wants to be.” “So…” I thought about it for a moment. “He’s reading the older stuff instead?” “Right.” Karl nodded. “Stanley Weinbaum’s ‘A Martian Odyssey’, Otis Albert Kline’s ‘The Swordsman of Mars’, A.E. van Vogt’s ‘The Enchanted Village’… the more unreal, the more he likes them. Because those stories aren’t about the drab, lifeless planet where he’s stuck, but instead a planet of native Martians, lost cities, canal systems…” “Okay, I get it.” “No, I don’t think you do… because I’m not sure I do, either, except to say that Jeff appears to be leaving us. Every day, he’s taking one more step into this other world… and I don’t think he’s coming back again.

Wales started with a few dozen prewritten articles and a software application called a Wiki (named for the Hawaiian word meaning “quick” or “fast”), which allows anybody with Web access to go to a site and edit, delete, or add to what’s there. The ambition: Nothing less than to construct a repository of knowledge to rival the ancient library of Alexandria. This was, needless to say, controversial. For one thing, this is not how encyclopedias are supposed to be made. From the beginning, compiling authoritative knowledge has been the job of scholars. It started with a few solo polymaths who dared to try the impossible. In ancient Greece, Aristotle single-handedly set out to record all the knowledge of his time. Four hundred years later, the Roman nobleman Pliny the Elder cranked out a thirty-seven-volume set of the day’s knowledge. The Chinese scholar Tu Yu wrote an encyclopedia on his own in the ninth century. And in the 1700s, Diderot and a few of his pals (including Voltaire and Rousseau) took twenty-nine years to create the Encyclopédie, ou Dictionnaire Raisonné des Sciences, des Arts et des Metiers.

I'm not making any claims here about whether secularization was good or bad-I'm simply saying that in my experience studying cultural history, people never simply let go of religion, they rather find new things to guide their behaviors and actions: essentially, they create new religions our of secular things. In the late 1800's, this new guiding force was science, and faith in science as a means of solving all the world's most complex problems (even today we call the study of government political science, so you can see that this mindset still pervades our society) allowed people to indulge in the fantasy of germ whack-a-mole. And, of course, handwashing and antiseptic techniques do reduce contagious disease transmission, so fortunately and unfortunately (yes, I mean both at once), the fallacy of playing whack-a-mole with germs reaped positive rewards to some extent, but also allowed society to take the delusion of a germ-free life too far. This sort of thinking is a logical fallacy called an 'appeal to ignorance.' An appeal to ignorance occurs when we have been doing something to ward off a negative effect, and when said negative events never happens, we are all too easily able to assume (possibly incorrectly) that our actions prevented the negative event from occurring.

Perhaps it does come back to valuing community, after all. Recent studies in science communication have suggested what I've sketched out in this chapter: that scientific literacy is not the variable that determines whether or not a group will accept the reality of a public health issue like vaccination or global warning: social groups are. While those individuals tested demonstrated a surprising ability to factually interpret scientific findings, they tended to eventually revert to in-group thinking about the issue, siding with whatever their main social group already believed. We humans are social, after all. Our social nature is why solitary confinement is potentially a human rights violation, why just about all of us wish we weren't having to stay home during the COVID crisis, why we all cling to Zoom meetings-why children yell at one another across balconies, starved for the sound of another child's voice. We all do the same dance of retreating to our social safety spaces. And if our 'safe' social group told us that our experience during the pandemic was a lie? Well, it seems we'd be more likely to believe our friends than science, because, as I've argued elsewhere...in times of desperate calamity, all we humans really have is one another. I have no answer to this twisted dilemma that the healthy carrier narrative, via the vehicle of COVID-19, has presented to us in the United States, but understanding the dilemma rightly is surely important.

It is up 50 percent since the mid-1700s, and the rate of increase accelerates each year.

America is the land of boot-strapping individualism, and that mindset has extended to expectations that good American citizens look out for their own health (think about the media campaigns you see to go get mammograms or to know the signs of a stroke). Ironically, this grassroots method of trying to keep a large population healthy through self-management and self-monitoring leads to a predicament in which we suddenly need everyone to do the same thing for public health reasons. First, we're asking a population steeped in individualistic culture to concern itself with the public good-for public rights to supersede individual rights, that is. But second and just as important, we're asking individuals to believe in a publicly defined reality and not in a personally informed one. In short, we're asking Americans to suddenly stop doing everything that we generally ask them to do in regard to public health (look after your own body, monitor your own symptoms) and instead urging an about-face (do things to protect other people's bodies, and stop assuming you know what your own body is 'telling you.) That's a tall order, to say the least.

The Industrial Revolution is usually attributed to the invention of the steam engine; but as Mumford shows in his 1934 magnum opus, Technics and Civilization, it also probably couldn’t have happened without the clock. By the late 1700s, rural peasants were streaming into English cities, taking jobs in mills and factories, each of which required the coordination of hundreds of people, working fixed hours, often six days a week, to keep the machines running.

WORDS HAVE POWER. WORDS ARE MORE THAN THEIR dictionary definition. The history of a word matters as long as the effects of that history are still felt. Take, for example, the history of the word “nigger.” First simply a take on the Latin noun niger (black), the word became a slur used to demean black slaves in the US. From the 1700s on, the word “nigger” was used almost exclusively to express hatred. Nigger was a word shouted at black men, women, and children by slave masters as they lashed their backs with whips. Nigger was a word hollered by white men in pickup trucks as they chased down black kids. Nigger was a word repeated by men in white hoods as they got ready to burn a cross on the lawn of a black family. Nigger was a word spat at hanged black bodies. Nigger is a very powerful word with a very painful history. As long as we have had the spoken word, language has been one of the first tools deployed in efforts to oppress others. Words are how we process the world, how we form our societies, how we codify our morals. In order to make injustice and oppression palatable in a world with words that say that such things are unacceptable, we must come up with new words to distance ourselves from the realities of the harm we are perpetrating on others. This is how black people—human beings—become niggers. All oppression in race, class, gender, ability, religion—it all began with words.

It is simply hard to break free from our belief in the experiences of our own bodies, but this is an even greater difficulty to overcome when we're talking about changing our shared cultural attitudes (like the American belief in bootstrapping individualism, for instance). A shared cultural belief is like being trapped in an invisible box. It's hard to break free, of course, but first you have to realize that you're trapped, and this is even harder because you can't see the box to begin with.

In my discipline, we affectionately refer to this sort of box (culture) as a zeitgeist, which literally translates to 'time ghost.' Unfortunately for any of you expecting spooky surprises, a zeitgeist doesn't refer to a literal ghost but is better understood as the 'spirit of the age,' although even this doesn't quite pin down its meaning. Think of any stereotype of any decade in the last century-from the Roaring Twenties, Flower Power of the sixties-any of these could certainly be said to illustrate the zeitgeist of that era. But zeitgeists can also be more specific than this, and its the SSDC that ends up developing a decent portion our zeitgeists, the sorts of zeitgeists that can be doubly hard to see outside of because they define more than just lifestyle practices. They define everything we think we know about our collective identities and our collective realities. Of relevance here is the zeitgeist of 'I know best about my body.' It's a lesson we teach people from almost before they can talk: 'You know your body,' 'Listen to your body,' and so forth. And while these are great truisms to teach our children about consent and empowerment as they grow older, they do come with blinders as they become our culture's zeitgeist. How can we really expect people to do a 180 on this logic all of a sudden in 2021?...It would be more productive of us to ask the broad cultural reasons that people resist such mandates, rather than scolding individuals for not conforming. Only then, I think, can we slowly begin to change our collective zeitgeists to those that encourage ownership and empowerment of our own bodies and also add in a healthy dose of 'Sometimes the body is silent' or 'Trust one's own body in collaboration with trusted experts' or something of the like. Ironically enough, the very denial of any shared realities that I mentioned in Lesson 20 is its own zeitgeist that has been gaining momentum for the last five years or so. I worry that this only allows the virus-or any other pathogen in our future-a foothold. Our divisions are their smorgasbord. How can we plan and strategize if we can't agree that we need to plan or strategize to begin with? This is one of the biggest hurdles we'll need to overcome to ensure humanity's long-term survival. It's possibly one of the most terrifying threats to humanity that I've seen in my lifetime-for if our only shared belief is that there is not shared beliefs, where do we go from there?

continued with considerable bitterness into the 1700s. Moreover, the devastating Thirty Years’ War (1618–48), which was fought over a confused welter of religious, political, and economic matters, had enervated central European life in general, including the churches.

In reality, the various movements and removals of Indigenous peoples from the Southeast due to white invasion meant that the first western settlers were often Native Americans who migrated to spaces other than their homelands, where they encountered other tribes—longtime enemies, other displaced peoples, and groups who had long called this land home. Native peoples adjusted their oral histories and survivance strategies to incorporate their new surroundings as they had done for millennia, crafting stories that told of successful migrations and learning about the food and herbs of their new homes. As they were forced westward, the Five Tribes’ experience in Indian Territory was different from the other Indigenous migrations occurring around them. The Chickasaw, Choctaw, Cherokee, Creek, and Seminole Nations sought to use the settler colonial process to cast themselves as civilizers of their new home: they used the labor system that Euro-Americans insisted represented sophistication—chattel slavery—to build homes, commercial enterprises, and wealth, and they portrayed themselves as settlers in need of protection from the federal government against the depredations of western Indians, which, the Five Tribes claimed, hindered their own civilizing progress. Moreover, they followed their physical appropriation of Plains Indians’ land with an erasure of their predecessor’s history. They perpetuated the idea that they had found an undeveloped ‘wilderness” when they arrived in Indian Territory and that they had proceeded to tame it. They claimed that they had built institutions and culture in a space where previously neither existed. The Five Tribes’ involvement in the settler colonial process was self-serving: they had already been forced to move once by white Americans, and appealing to their values could only help them—at least, at first. Involvement in the system of Black enslavement was a key component of displaying adherence to Americans’ ideas of social, political, and economic advancement—indeed, owning enslaved people was the primary path to wealth in the nineteenth century. The laws policing Black people’s behavior that appeared in all of the tribes’ legislative codes showed that they were willing to make this system a part of their societies. But with the end of the Civil War, the political party in power—the Republicans—changed the rules: slavery was no longer deemed civilized and must be eliminated by force. For the Five Tribes, the rise and fall of their involvement in the settler colonial process is inextricably connected to the enslavement of people of African descent: it helped to prove their supposed civilization and it helped them construct their new home, but it would eventually be the downfall of their Indian Territory land claims. Recognizing the Five Tribes’ coerced migration to Indian Territory as the first wave among many allows us to see how settler colonialism shaped the culture of Indian Territory even before settlers from the United States arrived. Though the Cherokee ‘Trail of Tears’ has come to symbolize Indian Removal, the Five Tribes were just a handful of dozens of Indigenous tribes who had been forced to move from their eastern homelands due to white displacement. This displacement did not begin or end in the 1830s Since the 1700s, Indian nations such as the Wyandot, Kickapoo, and Shawnee began migrating to other regions to escape white settlement and the violence and resource scarcity that often followed. Though brought on by conditions outside of their control, these migrations were ‘voluntary’ in that they were most often an attempt to flee other Native groups moving into their territory as a result of white invasion or to preempt white coercion, rather than a response to direct Euro-American political or legal pressure to give up their homelands….

The labor of enslaved women and men was crucial to the Five Tribes’ economic and social success in Indian Territory... Preserved through family lines and nourished by increasing dividends, Black chattel slavery had bene an element of life in the Five Tribes for decades by the time of the Civil War.” Pg 23 “The Five Tribes, to varying degrees, adapted the institution of slavery to suit their own needs beginning in the late 1700s and intensifying in the early 1800s. Along with the institution of slavery the Five Tribes also adopted other parts of American ‘civilization,’ such as Euro-American clothing, agriculture, political language, religion….while retaining aspects of their own culture. As in the United States, the majority of people in the Five Tribes did not own slaves. Yet, Indian elites created an economy and culture that highly valued and regulated slavery and the rights of slave owners…In 1860, about thirty years after their removal to Indian Territory from their respective homes in the Southeast, Cherokee Nation members owned 2,511 slaves (15 percent of their total population), Choctaw members owned 2,349 slaves (14 percent of their total population, and Creek members owned 975 slaves, which amounted to 18 percent of their total population, a proportion equivalent to that of white slave owners in Tennessee, a former neighbor of the Chickasaw Nation. Slave labor allowed wealthy Indians to rebuild the infrastructure of their lives even bigger and better than before. John Ross, a Cherokee chief, lived in a log cabin directly after Removal. After a few years, he replaced this dwelling with a yellow mansion, complete with a columned porch.

Thank you.” She began to butter the bread, placed a sliver of cheese on top, and continued. “Apparently he referred to himself as a ‘foundling.’ The term is a bit old-fashioned, and was enough to pique my interest. I remembered the Foundling Hospital, the one built by Thomas Coram in the 1700s. It only moved out of London about four or five years ago, and now it’s in Redhill.

As type 2 diabetes emerged, beginning in the early 1700s, it was at first largely a disease of the superelite, popes and artists and wealthy merchants and nobles who could afford this newly fashionable luxury food known as sugar.

THE FOUR LEVELS (OR STAGES) There are four levels to healing. These first appear in Discussion of Warm Diseases by Ye Tian Shi, written in the late 1600s and early 1700s. These levels or stages evolve in order from the surface to deeply internal; and from a light sickness to death.61 These stages are, in this order: •​The wei level is defensive. It is named after wei chi, which guards the body in the skin. It is usually the initial stage of most infections and diseases, caused by the attack of different winds, or atmospheres. A common example problem is warm wind, which is warm evil combined with the wind that attacks the skin. Symptoms on this level often involve the lungs and skin and call for releasing the problematic atmospheres. •​The chi level is internal. It describes the battle between the vital chi (or zheng chi) of the body and the warm evil. The warm evil has attacked the zang-fu, producing excessive symptoms, usually internal excess heat. Symptoms arise based on the particular organ systems involved. •​The ying level is nutritive. The warm evil (a pathogenic mild heat) has dominated the chi level and is confronting the ying, the chi or precursor of the blood. Ying travels through the blood vessels and the heart, which houses shen, the energy of the mind. •​The xue level is the blood. Once the warm evil has entered the blood, the Liver and Kidney systems are involved and bleeding starts. Death can soon follow.

Up to 95 percent of the original Native American population, estimated at roughly twenty million people, disappeared after the invasion of European colonizers. While there was direct violence toward Native Americans, many of these deaths can be attributed to the introduction of smallpox. Smallpox is a virus that is spread when one comes into contact with infected bodily fluids or contaminated objects such as clothing or blankets. The virus then finds its way into a person's lymphatic system. Within days of infection, large, painful pustules begin to erupt over the victim's skin. In school curriculums, this has often been taught as an unfortunate tragedy, an accidental side effect of trade, and therefore a reason to claim that the Europeans did not commit genocide. However, in recent years, many historians have recognized that the spreading of smallpox was an early form of biological warfare, one which was understood and used without mercy from at least the mid-1700s. Noted conversations among army officials include letters discussing the idea of "sending the Small Pox among those disaffected tribes" and using "every stratagem to reduce them." Another official, Henry Bouquet, wrote a letter that told his subordinates to "try to Innoculate [sic] the Indians, by means of Blankets, as well as to Try Every other Method, that can serve to Extirpate this Execrable Race." They followed through on their plan, giving two blankets and a handkerchief from a Smallpox Hospital alongside other gifts to seal an agreement of friendship between the local Native tribes and the men at Fort Pitt, located in what is now western Pennsylvania.

posted. In Vermont, the right to hunt, fish, and trap on open, private land had been guaranteed since the 1700s, In Vermont, the right to hunt, fish, and trap on open, private land had been guaranteed since the 1700s, unless

The Age of Exploration and Colonialism (1400s–1700s)

Take a look at the changes in Matthew 6:92 over the course of about 1,000 years (this does not take into account accents and shifting in sounds). Beginning of Matthew 6:9 Date Our Father who art in heaven and/or Our Father who is in heaven Late Modern English (1700s) Our father which art in heauen Early Modern English (1500–1700) (KJV 1611) Oure fader that art in heuenis Middle English (1100–1500) Fæder ure þu þe eart on heofonum Old English (c. a.d. 1000) One thousand years ago, English looked somewhat German. But to make things worse, English is actually classified as a Germanic language, along with languages like Swedish, German, Norwegian, Dutch, Afrikaans, Austrian, Icelandic, and so on.

The First Industrial Revolution (1700s–1800s) Beginning in the UK in the 1700s, freeing people to be inventive and productive and providing them with capital led many societies to shift to new machine-based manufacturing processes, creating the first sustained and widespread period of productivity improvement in thousands of years. These improvements began with agricultural inventions that increased productivity, which led to a population boom and a secular shift toward urbanization as the labor intensity of farming declined. As people flocked to cities, industry benefited from the steadily increasing supply of labor, creating a virtuous cycle and leading to shifts in wealth and power both within and between nations. The new urban populations needed new types of goods and services, which required the government to get bigger and spend money on things like housing, sanitation, and education, as well as on the infrastructure for the new industrial capitalist system, such as courts, regulators, and central banks. Power moved into the hands of central government bureaucrats and the capitalists who controlled the means of production. Geopolitically, these developments most helped the UK, which pioneered many of the most important innovations. The UK caught up to the Netherlands in output per capita around 1800, before overtaking them in the mid-19th century, when the British Empire approached its peak share of world output (around 20 percent).

The Napoleonic Wars and the New World Order that Followed (1803–1815) The Napoleonic Wars lasted from 1803 to 1815, when Great Britain and its allies defeated Napoleon and his allies. As is usual, the victors got together to create a new world order, which was hashed out at the Congress of Vienna. It drew new boundaries to ensure that no European power would become too dominant, based on balance of power concepts that would avoid war. The British emerged as the world’s leading empire, and as is typical after the war and the establishment of a new order, there was an extended period of peace and prosperity—the Pax Britannica. Western Powers Move into Asia (1800S) The British and other Western powers brought their gunboats to India, China, and Japan in the mid-1700s and into the 1800s, causing dramatic disruptions to the course of their histories. At the time, both China and Japan were isolationist.

The Enlightenment and the Age of Revolutions (1600s–1700s) Also known as the Age of Reason, the Enlightenment was essentially the scientific method applied to how humans should behave. This way of thinking became widespread in Europe in the 1700s and 1800s and was an extension of the diminishing of the rights of the monarchy and the church and the increasing of the rights of the individual that characterized earlier intellectual movements.

One word perhaps best describes the Ottoman military endeavors in the 1700s: disappointment

And no small part of this unpredicted miracle was the curious innocence of these people in the very midst of their freedom and their wealth. The Christian god was as dead as he had been in the 1700s. And no new mythological religion had arisen to take the place of the old.

2022. But what really sets this century apart is the addition of the Three Harbingers of Revolution! We last saw the most turbulent of these three cycles—the 250-year Revolution Cycle—during the American and Industrial revolutions of the late 1700s. The 84-year Populist Movement Cycle is back. The last time this cycle rolled through, we had to endure the horrors of Hitler and Mussolini. And there’s the 28-year Financial Crisis Cycle, hanging over our heads like the sword of Damocles. (Andy brought the 84- and 28-year cycles to my attention. I’ve been using the 250-year cycle for decades. I also have an 80-year cycle that is very close to his 84-year cycle.) This

It is impossible for a bank to issue money with no backing and not run into hyperinflation. History has shown this over and over again to be a FACT, and this is exactly what is going to happen. If you think Bill Gates is the richest man in the world, you are mistaken. There are personal fortunes controlled by the European Rothschild and American Rockefeller clans in the multi-TRILLIONS of dollars, divested into hundreds of tax-free foundations. They wield this wealth and power against us behind the scenes---pulling the puppet strings of our governments and guiding us towards completion of the Great Plan. Money is power, huge money is huge power, and unlimited money is unlimited and omnipotent power. This is what the PRIVATE OWNERS OF THE CENTRAL BANKS OF THE WORLD POSSESS RIGHT NOW---an unlimited money supply for their private owners to use as they wish……….and they are wishing to fulfill the Great Plan of world enslavement. "This present window of opportunity, during which a truly peaceful and interdependent world order might be built, will not be open for too long — We are on the verge of a global transformation. All we need is the right major crisis and the nations will accept the New World Order." -David Rockefeller, speaking at the United Nations, Sept. 23, 1994 The world’s wealthiest and most powerful banking families banded together in the late 1700’s to monopolize the wealth of the world, and thereby the power, and are attempting to bring all of humanity under a fascist-socialist based one world government that they intend to be masters of forever. This is the gist of the Great Plan today: Dominate the world by controlling all the money. When they crash the United States dollar, and they will, we will

The word “underwrite” first came into use in the insurance industry in the 1700s, when the insured person or company representative would literally write his name under the description of the item being insured.

I have often wondered why nineteenth-century French novelists were so often obsessed with painters and painting, while in the 1700s Diderot was the only writer of his generation to take an interest in art criticism. What a striking contrast that not one well-known novelist of the 1800s failed to include a painter as a character in his work. This is fair enough for Balzac and Zola, who had ambitions to bring every aspect of society to life, but read Stendhal, Flaubert, the Goncourt brothers, Anatole France, Huysmans, Maupassant, Mirbeau, and of course Proust, and you enter a world in which painting is surprisingly important. What is more, all these novelists explored not only how a painter sees things but also how he looks at them, and this produced a new way of writing. “I would just have liked to see you dismantle the mechanism of my eye. I enhance the image, that much is sure, but I don’t enhance it as Balzac does, any more than Balzac enhances it as Hugo does,” Émile Zola told his protégé Henry Céard, highlighting the visual nature of novels at the time. This was essentially a French phenomenon; it has no real equivalent in England, Germany, or Russia. In the United States, it was not until the end of the century that painting became a literary subject in the work of Henry James. In England, Woolf would be the first to write about the influence painting had on literature. Why the sudden, widespread interest in France? I believe that this new way of seeing and writing was facilitated by the creation of museums in France after the French Revolution. Frequent long visits to the Louvre gave a whole cohort of young writers a genuine knowledge of painting, a shared language with their painter friends, and a desire to enrich their own works with this newly acquired erudition. The visual novel dates from this period.

Museums are a great cultural experience, and by that I mean a great opportunity for you to repeatedly tell your children not to touch things. I find museums incredibly exhausting, and by that I mean acting like you're interested in some of those exhibits. "So this is a painting by another European painter of another unattractive European from the 1700s? Fascinating." It seems like they were only painting the sad, ugly people back then. "Hey, you're hard on the eyes, why don't I paint your portrait?

In psychology, counterfactual thinking involves imagining how the circumstances of our lives could have unfolded differently. When we realize how easily we could have held different stereotypes, we might be more willing to update our views.* To activate counterfactual thinking, you might ask people questions like: How would your stereotypes be different if you’d been born Black, Hispanic, Asian, or Native American? What opinions would you hold if you’d been raised on a farm versus in a city, or in a culture on the other side of the world? What beliefs would you cling to if you lived in the 1700s? You’ve already learned from debate champions and expert negotiators that asking people questions can motivate them to rethink their conclusions. What’s different about these kinds of counterfactual questions is that they invite people to explore the origins of their own beliefs—and reconsider their stances toward other groups. People gain humility when they reflect on how different circumstances could have led them to different beliefs. They might conclude that some of their past convictions had been too simplistic and begin to question some of their negative views.

The Bill of Rights,” he growled, “the entire Bill of Rights, was a complete ‘Fuck You’ to the idea of trust in government. An insurance policy. The people who wrote it had just fought off a tyrannical government—their own. Not just the Second Amendment, every amendment in there from the First to the Tenth enumerated the inherent rights of individuals, above those of government. The Bill of Rights doesn’t grant us rights or privileges, it lists the ones we have as human beings that the government has no right to take away. It flat out states the government has no authority to infringe our rights, and the Second Amendment is just there to guarantee the other nine. It’s not there so you can go duck hunting, or even so you can defend yourself against criminals—that was assumed. It’s there so that people like us don’t get ground under the bootheel of tyrants, or at least have a fighting chance, because there always have been tyrants. Always will be. Most of the Constitution is written in very plain language, but ‘shall not be infringed’ is about as plain as it gets, and only people with evil intentions could even attempt to start arguing it doesn’t mean what it says. Free men own guns, slaves don’t, it’s as simple as that. You’re fighting for a government that is trying to argue we should have no rights except for what they grant us. Besides plain unConstitutional that’s evil, pure and simple. And, if you actually took a look at the conditions that caused the colonists in America to revolt against the British back in the 1700s, those laws and regulations are nothing compared to the outrages citizens were having to endure prior to this war.

The kettlebell originated in Russia in the 1700s, when farmers used to use kettlebells to help weigh their crops. After a while though, it is said that the farmers realized that they were getting stronger, and they found out that these new weights they were using on their crops were perfect for showcasing their new found strength. They started off competing in local trade fairs and festivals; but by the 1900s, the sport was being practiced all over Eastern Europe. It was so popular and so effective at conditioning the body that even the soviet military used kettlebells as part of their physical training and conditioning regime.

It's called a Horologium Florae," Martha explained later that afternoon. She'd dug a large circle in the grass. The circle was sectioned off into twelve wedges. "A flower clock. It was first hypothesized by a Swedish botanist in the 1700s. You plant a dozen flowers, each of them programmed to open and close at a specific hour. At the one o'clock section you plant a flower whose blooms open at one. At the two o'clock section you plant a flower whose blooms open at two. The blooms tell you what time it is. Like a sundial, only with flowers. Of course, I'll have to wait until summer to plant, but I wanted to mark out the space before the first frost." She pointed at each section in turn: "Goatsbeard there, then morning glory, then hawkweed, then purple poppy mallow. Then, I'm sorry to say, I'll have to use lettuce- there's nothing else that will bloom at that hour. On to swamp rose mallow and marsh sowthistle. Then flameflower and hawkbit.

As one economist explained, it should be in the public interest “in every country” to let the people “buy whatever they want from those who sell it cheapest…The proposition is so very manifest that it seems ridiculous to take any pains to prove it.” This wasn’t a recent observation. It was the father of capitalism, Adam Smith, writing in the 1700s. His point is more relevant than ever.

A vertical movement toward market incentives is noticeable, nonetheless. As industrial capitalism arises in England in the eighteenth century, new economic structures raise the stakes for commercial ventures: tantalizing rewards lure innovators into private enterprise, and the codification of English patent laws in the early 1700s gives some reassurance that good ideas will not be stolen with impunity. Despite this new protection, most commercial innovation during this period takes a collaborative form, with many individuals and firms contributing crucial tweaks and refinements to the product. The history books like to condense these slower, evolutionary processes into eureka moments dominated by a single inventor, but most of the key technologies that powered the Industrial Revolution were instances of what scholars call “collective invention.” Textbooks casually refer to James Watt as the inventor of the steam engine, but in truth Watt was one of dozens of innovators who refined the device over the course of the eighteenth century.

Grandma had lived about thirty minutes out of Pondsboro, which is southwest of Pittsboro, which is northwest of Goldsboro, because nobody in the late 1700s could think of an original name to save their lives.

We Cajuns, who were descendants of the Arcadians driven from Canada in the mid-1700s, believed in a spirituality that commingled Catholicism with pre-Christian folklore.