18th Century Quotes

18th century scientists, the French in particular, seldom did things simply if an absurdly demanding alternative was available.

On how to make boys like you: the third way is to be come something called "hot" Now Katie I would argue that there are at least two distinct definitions of hot. There is the like normal human definition which is that individual seems suitable for mating. And then theirs the weird culturally constructed definition of hot which is that individual is malnourished and has probably had plastic bags inserted into her breasts. Now boys might find that hot now but I don't think there's anything inherently hot about it like if you went back to the 18th century and ask a fifteen year old boy would you like to marry a woman who has had plastic bags needlessly inserted into her breasts that fifteen year old boy would probably be like: "What's plastic?

To live is not to breathe but to act. It is to make use of our organs, our senses, our faculties, of all the parts of ourselves which give us the sentiment of our existence. The man who has lived the most is not he who has counted the most years but he who has most felt life.

I begin with writing the first sentence—and trusting to Almighty God for the second.

Remember friends as you pass by as you are now so once was I. As I am now so you must be prepare yourself to follow me. (18th Century epitaph)

In the 18th century we knew how everything was done, but here I rise through the air, I listen to voices in America, I see men flying- but how is it done? I can't even begin to wonder. So my belief in magic returns.

[They] may have for instance taken the view of Edmund Burke, who in the 18th century made the central conservative insight; that a culture and a society are not things run for the convenience of the people who happen to be here right now, but is a deep pact between the dead, the living, and those yet to be born.

The biology of empathy allows us to comprehend our connection to each other, to other living things, and to the physical world that supports life.

Only she who attempts the absurd can ever achieve the impossible.

My own concern is primarily the terror and violence carried out by my own state, for two reasons. For one thing, because it happens to be the larger component of international violence. But also for a much more important reason than that; namely, I can do something about it. So even if the U.S. was responsible for 2 percent of the violence in the world instead of the majority of it, it would be that 2 percent I would be primarily responsible for. And that is a simple ethical judgment. That is, the ethical value of one's actions depends on their anticipated and predictable consequences. It is very easy to denounce the atrocities of someone else. That has about as much ethical value as denouncing atrocities that took place in the 18th century.

...he found that after prolonged contact with Claire and her opinions, he had much less trust in physicians that heretofore - and he hadn't had much to begin with.

If Larry David were living in 18th century France and heard the peasants had no bread, his response "Let them eat cake" would have made people laugh. But when Marie Antoinette said it, they chopped off her head.

Most of us know, now, that Rousseau was wrong: that man, when you knock his chains off, sets up the death camps. Soon we shall know everything the 18th century didn't know, and nothing it did, and it will be hard to live with us.

Let's suppose that you want to say, "I am a jerk." IN the 18th century, you would have to go around person to person and utter the phrase individually to each one of them. However, here in the third millennium, with our advances in telephone communication, it is possible to say "I am a jerk" to a thousand people at a time by forgetting to turn off your cell phone and having it ring during a performance of Death of a Salesman.

If parents wish to preserve childhood for their own children, they must conceive of parenting as an act of rebellion against culture.

My heart is at ease knowing that what was meant for me will never miss me, and that what misses me was never meant for me.

In the 18th century, a revolution in thought, known as the Enlightenment, dragged us away from the superstition and brutality of the Middle Ages toward a modern age of science, reason and democracy. It changed everything. If it wasn't for the Enlightenment, you wouldn't be reading this right now. You'd be standing in a smock throwing turnips at a witch. Yes, the Enlightenment was one of the most significant developments since the wheel. Which is why we're trying to bollocks it all up. Welcome to a dangerous new era - the Unlightenment - in which centuries of rational thought are overturned by idiots. Superstitious idiots. They're everywhere - reading horoscopes, buying homeopathic remedies, consulting psychics, babbling about "chakras" and "healing energies", praying to imaginary gods, and rejecting science in favour of soft-headed bunkum. But instead of slapping these people round the face till they behave like adults, we encourage them. We've got to respect their beliefs, apparently.

Is it by chance that the 18th century of France, the century of the "philosophy of enlightenment," did not produce any poets except the Marquis de Sade, who -- despite his participation in the events of this epoch -- expressed the first violent protest against the essential postulates of this period?

The French fairy tale writers were so popular and prolific that when their stories were eventually collected in the 18th century, they filled forty–one volumes of a massive publication called the Cabinet des Fées. Charles Perrault is the French fairy tale writer whom history has singled out for attention, but the majority of tales in the Cabinet des Fées were penned by women writers who ran and attended the leading salons: Marie–Catherine d’Aulnoy, Henriette Julie de Murat, Marie–Jeanne L'Héritier, and numerous others. These were educated women with an unusual degree of social and artistic independence, and within their use of the fairy tale form one can find distinctly subversive, even feminist subtext.

Truly, Buffon was the father of all thought in natural history in the second half of the 18th century.

Literature interprets the world, but it's also shaped by that world, and we're living through one of the greatest economic and technological transformations since--well, since the early 18th century. The novel won't stay the same: it has always been exquisitely sensitive to newness, hence the name. It's about to renew itself again, into something cheaper, wilder, trashier, more democratic and more deliriously fertile than ever.

When the mind is truly at peace, wherever you are is pleasant, Whether you live in a marketplace or in a mountain hermitage.

Alas, it is the dear-bought privilege of the unfortunate to be tedious!

As a convinced atheist, I ought to agree with Voltaire that Judaism is not just one more religion, but in its way the root of religious evil. Without the stern, joyless rabbis and their 613 dour prohibitions, we might have avoided the whole nightmare of the Old Testament, and the brutal, crude wrenching of that into prophecy-derived Christianity, and the later plagiarism and mutation of Judaism and Christianity into the various rival forms of Islam. Much of the time, I do concur with Voltaire, but not without acknowledging that Judaism is dialectical. There is, after all, a specifically Jewish version of the eighteenth-century Enlightenment, with a specifically Jewish name—the Haskalah—for itself. The term derives from the word for 'mind' or 'intellect,' and it is naturally associated with ethics rather than rituals, life rather than prohibitions, and assimilation over 'exile' or 'return.' It's everlastingly linked to the name of the great German teacher Moses Mendelssohn, one of those conspicuous Jewish hunchbacks who so upset and embarrassed Isaiah Berlin. (The other way to upset or embarrass Berlin, I found, was to mention that he himself was a cousin of Menachem Schneerson, the 'messianic' Lubavitcher rebbe.) However, even pre-enlightenment Judaism forces its adherents to study and think, it reluctantly teaches them what others think, and it may even teach them how to think also.

...everywhere I am is true.

The way to Heaven is ascending; we must be content to travel uphill, though it be hard and tiresome, and contrary to the natural bias of our flesh.

The bloody mire of Mongolian slavery, not the rude glory of the Norman epoch, forms the cradle of Muscovy, and modern Russia is but a metamorphosis of Muscovy.

By extending the idea of natural law to the economic sphere - an inevitable but fundamental error - they (18th century philosophes) both secularized the economy and converted it into a domain external to man: a system of inflexible laws whose constraints permitted no modification.

The Gross World Product today has grown almost a hundredfold since the Industrial Revolution was in place in 1820, and almost two hundredfold from the start of the Enlightenment in the 18th century.

He's reading a book called Great Warlocks of the 18th Century, and to get this ball rolling before Dean Devlin shows up and rains on our private parade, I snort and ask, "Good book?" I forget I'm pretending to be sitting behind my two-thousand-ninety-eight-page Highlights of Modern Chemistry book, so he snorts back. "Better than yours.

One legislator accused me of having a 19th-century attitude on law and order. That is a totally false charge. I have an 18th-century attitude. That is when the Founding Fathers made it clear that the safety of law-abiding citizens should be one of the government’s primary concerns.

Pine trees rise through cloud soar up into the blue skies, bush clover spangled with dewdrops sways in the autumn breeze; As I dip cold, pure water at the edge of the stream, a solitary white crane comes lolloping my way.

The opposite of a correct statement is an incorrect statement. The opposite of a profound truth is another profound truth (Niels Bohr)." By this, he means that we require a larger reading of the human past, of our relations with each other, the universe and God, a retelling of our older tales to encompass many truths and to let us grow with change.

Earlier 18th-century literary language was not supple enough to connect the life of the imagination to that of the street.

Endless is the search of truth.

Religion knew the truth of metaphor and symbol for almost all of history until the past few hundred years, and especially until the wrongly named Enlightenment in the 17th and 18th centuries. Then we started confusing rational and provable with real. We actually regressed and went backward. In trying to defend its ground in the face of rationalism and scientism, religion tried to become "rational" itself and lost its alternative consciousness, which many of us call contemplation. It's as though we tried to deal with Mystery with the entirely wrong "software". We lost access to the higher levels of consciousness, the transrational, the transpersonal, the transcendent itself. Most tragic, we lost most inner experience of our own outer belief systems. That is the heart of religion's problem today, and it is indeed a deep and serious problem for upcoming generations. My generation took the symbols to literally, and now the following generation is just throwing them all out as useless. We are both losing. It might surprise you, but both religious fundamentalism and atheism are similar in that they are self-contained rational systems. Such a system works if you stay inside its chosen logic and territory.

It must always be an amazement how 18th century letter writers - even, and especially, officials - had the time and capacity to produce their sculpted sentences and perfection of grammar and mots justes, while 20th century successors can only envy the past and leave their readers painfully to pick their way through thickets of academic and the mud of bureaucratic jargon.

The English criminal code, later known as the "Bloody Code," was brutal in the late 18th century. By the time the first legal reforms were enacted in 1826, 220 crimes—many of them relatively petty crimes against property as Dickens describes in the rest of the paragraph—were punishable by death.

I think it evidently appears, that there is no science, office, or dignity, which Women have not an equal right to share in with the Men: Since there can be no superiority, but that of brutal strength, shewn in the latter, to entitle them to engross all power and prerogative to themselves: nor any incapacity proved in the former, to disqualify them of their right, but what is owing to the unjust oppression of the Men, and might be easily removed.

As I walked over the loose fragments of stone, which lay scattered and surveyed the sublimity and grandeur of the ruins, I recurred, by a natural association of ideas, to the times when these walls stood proudly in their original splendor, when the halls were the scenes of hospitality and festive magnificence, and when they resounded with the voices of those whom death had long since swept from earth. "Thus," said I, "shall the present generation - he who now sink in misery - and he who now swim in pleasure, alike pass away and be forgotten.

What do I want to be when I grow up? An attractive role would be that of the bunjin. He is the Japanese scholar who wrote and painted in the Chinese style, a literatus, something of a poetaster - a pose popular in the 18th century. I, however, would be a later version, someone out of the end of the Meiji, who would pen elegant prose and work up flower arrangements from dried grasses and then encourage spiders to make webs and render it all natural. For him, art is a moral force and he cannot imagine life without it. He is also the kind of casual artist who, after a day's work is done, descends into his pleasure park and dallies.

But in the 17th century Russian Orthodoxy was gravely weakened by an internal schism. In the 18th, the country was shaken by Peter's forcibly imposed transformations, which favored the economy, the state, and the military at the expense of the religious spirit and national life. And along with this lopsided Petrine enlightenment, Russia felt the first whiff of secularism; its subtle poisons permeated the educated classes in the course of the 19th century and opened the path to Marxism. By the time of the Revolution, faith had virtually disappeared in Russian educated circles; and amongst the uneducated, its health was threatened.

When they first emerged in their present shape around the turn of the 18th century, the so-called humane disciplines had a crucial social role. It was to foster and protect the kind of values for which a philistine social order had precious little time. The modern humanities and industrial capitalism were more or less twinned at birth. To preserve a set of values and ideas under siege, you needed among other things institutions known as universities set somewhat apart from everyday social life. This remoteness meant that humane study could be lamentably ineffectual. But it also allowed the humanities to launch a critique of conventional wisdom.

My heart is at ease knowing that what was meant for me will never miss me, and what misses me is never meant for me.

Surely the Women were created (...) for some better end, than to labour in vain their whole life long.

Bare strength entitles the Men to no superiority above us

History is philosophy teaching by examples.

We lose the right of complaining sometimes by forbearing it

I was a lost soul at 19 when I achieved retribution and salvation in the form of a blonde, blue eyed woman named Delilah Gange. She was The Great Awakening of the 18th century.

Riker tells Data to just get on with it already, so Data says Ferengi are like Yankee traders from 18th-century America. This indicates that, in the 24th century, the traditional practice of using 600-year-old comparisons is still in vogue, like when you’re stuck in traffic on the freeway, and say, “Man, this is just like Vasco de Gama trying to go around the Cape of Good Hope!

Who were the men who did this?" Guido demanded suddenly. Tonio was putting on his cloack. He looked up as if already in deep thought. "Fools," he answered, "at the command of a coward." page 139

May we never again read about Dark Ages peasants eating tomatoes; unbelievably plucky/feisty liberated medieval heroines with names like Dominique; 18th-century travelers crossing Europe or the Atlantic in a week; slang that's sixty years ahead of its time and many, many other such common anachronisms of fact and attitude...

The increasing disintegration of the person can be measured by comparing the expression “amorous adventure,” which was in style in the 18th century, with the expression “sexual experience,” which is used in the 20th century.

Slavery and other forms of bondage, of course, have not been obliterated from the face of the earth. As a result of recent publicity about the trafficking of people for labor and prostitution, one sometimes hears the statistically illiterate and morally obtuse claim that nothing has changed since the 18th century, as if there were no difference between a clandestine practice in a few parts of the world and an authorized practice everywhere in the world.

Where is there a Woman, who having generously trusted her liberty with a husband, does not immediately find the spaniel metamorphosed into a tyger, or has not reason to envy the lesser misery of a bond-slave to a merciless tyrant?

Milk was used in various forms during the summer months; in winter beer or water was used. Bread, cakes, potatoes, and sea food were the principal foods. Animal flesh was not used commonly due to the inconvenience of storing. Turf was the common fuel.

being relatable is so incredibly important. Important, and hardly new. Philosopher David Hume stated as much in the 18th century when he said, “Reason is the slave of the passions.” Let’s put it so my regular folks will relate: “Smarts lose to Feelings.

France is much more colonized than it ever colonized itself, France has not really colonized the world, it conquered, it was an imperial power, but accept in Canada in the 17th and 18th century, and in Algeria, it didn't have a very strong transfer of population, it was more like conquest, an imperial conquest, for instance in black Africa there where very few French people, there where no French cities or things like that, there was no large transfer of population, and of course transfer of population, is the very essence, since the Greeks of what colonization really was, the word colonization when it first appeared in western civilization, means the transfer of Greek people to Sicily for instance, and so France is much more deeply colonized because it's a demographic colonization.

He who has not lived in the eighteenth century before the Revolution does not know the sweetness of life and can not imagine that there can be happiness in life. This is the century that has shaped all the conquering arms against this elusive adversary called boredom. Love, Poetry, Music, Theatre, Painting, Architecture, Court, Salons, Parks and Gardens, Gastronomy, Letters, Arts, Science, all contributed to the satisfaction of physical appetites, intellectual and even moral refinement of all pleasures, all the elegance and all the pleasures. The existence was so well filled that if the seventeenth century was the Great Age of glories, the eighteenth was that of indigestion.

What I wanted to tell you about Philidor was that Diderot wrote him a letter. You know Diderot?" "The French Revolution?" "Yeah. Philidor was doing blindfold exhibitions and burning out his brain, or whatever it was they thought you did in the eighteenth century. Diderot wrote him: 'It is foolish to run the risk of going mad for vanity's sake.' I think of that sometimes when I'm analyzing my ass over a chessboard.

The price for this tea is anything from a hundred in gold to a half sen. If you want to drink free, that's all right too. I'm only sorry I can't let you have it for less.

Were we [Women] to express our conceptions of God, it wou'd never enter into the head of any one of us to describe him as a venerable old man.

I have always thought it bad manners to let one's fingers stay too long in another man's snuffbox.

So that the best believer, if he knows what he says, and says the truth, is but a sinner at the best.

Other than involving yourself with ungrateful vegetable matter, colour, vigour and fascination can be imparted into a small outdoor space by several other methods. In the 18th century, the inclusion of a hermit on one's estate was regarded as the epitome of country house style. There is absolutely no reason why today's dandy should not avail himself of the same privilege. It's a straightforward enough matter to entice a hopelessly drunk vagrant back to your premises using the simple lure of an opened bottle of wine. Once there, dress him in a bed sheet, wreathe his head in foliage and invite him to take up residence in an old barrel with the promise of unlimited alcohol, tobacco and scraps from your table in return for a sterling display of relentless solitude. Such a move not only provides the disadvantaged with ideal employment opportunities, but also enhances your reputation for stylish romanticism. Watch your friends gape in wonderment at the picturesque spectacle as your hermit sporadically peers out the top of the barrel and matters a few enigmatic words of wisdom.

The Men who cannot deny us to be rational creatures, wou'd have us justify their irrational opinion and treatment of us, by descending to a mean compliance with their irrational Expectations. But I hope, while Women have any spirit left, they will exert it all, in shewing how worthy they are of better usage, by not submitting tamely to such misplaced arrogance.

In other words, our conscious representations are sometimes ordered (or arranged in a pattern) before they have become conscious to us. The 18th-century German mathematician Karl Friedrich Gauss gives an example of an experience of such an unconscious order of ideas: He says that he found a certain rule in the theory of numbers "not by painstaking research, but by the Grace of God, so to speak. The riddle solved itself as lightning strikes, and I myself could not tell or show the connection between what I knew before, what I last used to experiment with, and what produced the final success." The French scientist Henri Poincare is even more explicit about this phenomenon; he describes how during a sleepless night he actually watched his mathematical representations colliding in him until some of them "found a more stable connection. One feels as if one could watch one's own unconscious at work, the unconscious activity partially becoming manifest to consciousness without losing its own character. At such moments one has an intuition of the difference between the mechanisms of the two egos.

En el siglo XVIII, sabíamos cómo se hacía cada cosa; pero aquí subo por el aire, oigo voces de América, veo volar a los hombres, y ni siquiera puedo adivinar cómo se hace todo. Vuelvo a creer en la magia.

Many moral advances have taken the form of a shift in sensibilities that made an action seem more ridiculous than sinful, such as dueling, bullfighting, and jingoistic war. And many effective social critics, such as Swift, Johnson, Voltaire, Twain, Oscar Wilde, Bertrand Russell, Tom Lehrer, and George Carlin have been smart-ass comedians rather than thundering prophets. What in our psychology allows the joke to be mightier than the sword? Humor works by confronting an audience with an incongruity, which may be resolved by switching to another frame of reference. And in that alternative frame of reference, the butt of the joke occupies a lowly or undignified status. ... Humor with a political or moral agenda can stealthily challenge a relational model that is second nature to an audience by forcing them to see that it leads to consequences that the rest of their minds recognize as absurd. ... According to the 18th-century writer Mary Wortley Montagu, 'Satire should, like a polished razor keen / Wound with touch that's scarcely felt or seen.' But satire is seldom polished that keenly, and the butts of a joke may be all too aware of the subversive power of humor. They may react with a rage that is stoked by the intentional insult to a sacred value, the deflation of their dignity, and a realization that laughter indicates common knowledge of both. The lethal riots in 2005 provoked by the editorial cartoons in the Danish newspaper Jyllands-Posten (for example, one showing Muhammad in heaven greeting newly arrived suicide bombers with 'Stop, we have run out of virgins!') show that when it comes to the deliberate undermining of a sacred relational model, humor is no laughing matter. (pp. 633-634)

This rootless shifting east and west I can't suppress a smile myself but how else can I make the whole world my home. If any of my old friends come around asking say I'm down at the river by the Second Fushimi Bridge.

Ever since the Enlightenment era in the 17th and 18th Centuries—which, among other things, gave birth to the U.S. Constitution and the de facto motto E Pluribus Unum (out of the many, one)—interfaith tolerance has been sown into the fabric of Western society. The rules of one religion are not made into law for all citizens because of a simple social agreement. For you to believe what you want, you must allow me to do the same, even if we disagree.

At the time when the lines begin, in the mid-18th century, life expectancy in Europe and the Americas was around 35, where it had been parked for the 225 previous years for which we have data.3 Life expectancy for the world as a whole was 29. These numbers are in the range of expected life spans for most of human history. The life expectancy of hunter-gatherers is around 32.5, and it probably decreased among the peoples who first took up farming because of their starchy diet and the diseases they caught from their livestock and each other. It returned to the low 30s by the Bronze Age, where it stayed put for thousands of years, with small fluctuations across centuries and regions.4 This period in human history may be called the Malthusian Era, when any advance in agriculture or health was quickly canceled by the resulting bulge in population, though “era” is an odd term for 99.9 percent of our species’ existence.

The evidence presented by the ancient maps appears to suggest the existence in remote times, before the rise of any of the known cultures, of a true civilization, of a comparatively advanced sort, which either was localized in one area but had worldwide commerce, or was, in a real sense, a worldwide culture. This culture, at least in some respects, may well have been more advanced than the civilizations of Egypt, Babylonia, Greece, and Rome. In astronomy, nautical science, mapmaking and possibly ship-building, it was perhaps more advanced than any state of culture before the 18th Century of the Christian Era. It was in the 18th Century that we first developed a practical means of finding longitude. It was in the 18th Century that we first accurately measured the circumference of the earth. Not until the 19th Century did we begin to send out ships for purposes of whaling or exploration into the Arctic or Antarctic Seas. The maps indicate that some ancient people may have done all these things.

We must be at least as well qualified as [Men] to teach the sciences; and if we are not seen in university chairs, it cannot be attributed to our want of capacity to fill them, but to that violence with which the Men support their unjust intrusion into our places. (...) If then we set custom and prejudice aside, where wou'd the oddity be to see us dictating sciences from a university chair; since to name but one of a thousand, that foreign young lady, whose extraordinary merit and capacity but a few years ago forced a university in Italy to break through the rules of partiality, custom, and prejudice, in her favour, to confer on her a DOCTOR'S DEGREE, is a living proof that we are as capable, as any of the Men, of the highest eminences in the sphere of learning, if we had justice done us.

I wou'd therefore exhort all my sex (...) to betake themselves to the improvement of their minds (...) and (...) shew our selves worthy something from them, as much above their bare esteem, as they conceit themselves above us. In a word, let us shew them, by what little we do without aid of education, the much we might do if they did us justice; that we may force a blush from them, if possible, and compel them to confess their own baseness to us, and that the worst of us deserve much better treatment than the best of us receive.

the boldest people afraid to speak of in a whisper, across the water there; for instance, the privilege of filling up blank forms for the consignment of any one to the oblivion of a prison for any length of time;[89] if his wife had implored the king, the queen, the court, the clergy, for any tidings of him, and all quite in vain;—then the history of your father would have been the history of this unfortunate gentleman, the Doctor of Beauvais." [89] the privilege of filling up blank forms: Mr. Lorry refers to a lettre de cachet, literally, "letter of the seal," meaning the king of France's personal seal. A lettre de cachet was an order, approved by the king, that could send anyone in France to prison without trial, for any reason, and for any length of time. They had often been abused in the 17th and early 18th centuries by aristocrats taking advantage of the king's favor to do away with an enemy or an inconvenience. Once a notorious symbol of arbitrary and absolute power in France, by Louis XVI's reign in the 1770s and 1780s they became much harder to acquire.

{On to contributions to evolutionary biology of 18th century French scientist, Georges-Louis Leclerc, Comte de Buffon} He was not an evolutionary biologist, yet he was the father of evolutionism. He was the first person to discuss a large number of evolutionary problems, problems that before Buffon had not been raised by anybody.... he brought them to the attention of the scientific world. Except for Aristotle and Darwin, no other student of organisms [whole animals and plants] has had as far-reaching an influence. He brought the idea of evolution into the realm of science. He developed a concept of the "unity of type", a precursor of comparative anatomy. More than anyone else, he was responsible for the acceptance of a long-time scale for the history of the earth. He was one of the first to imply that you get inheritance from your parents, in a description based on similarities between elephants and mammoths. And yet, he hindered evolution by his frequent endorsement of the immutability of species. He provided a criterion of species, fertility among members of a species, that was thought impregnable.

And the differences thence arising [between the constitution of men and women] are no ways sufficient to argue more natural strength in the one than in the other, to qualify them more for military labours. Are not the Women of different degrees of strength, like the Men? Are there not strong and weak of both sexes? Men educated in sloth and softness are weaker than Women; and Women, become harden'd by necessity, are often more robust than Men. (...) Woman may be enured to all the hardships of a campaign, and to meet all the terrors of it, as well as the bravest of the opposite sex.

Most of these maps were of the Mediterranean and the Black Sea. But maps of other areas survived. These included maps of the Americas and maps of the Arctic and Antarctic seas. It becomes clear that the ancient voyagers traveled from pole to pole. Unbelievable as it may appear, the evidence nevertheless indicates that some ancient people explored the coasts of Antatica when its coasts were free of ice. It is clear, too, that they had an instrument of navigation for accurately finding the longitudes of places that was far superior to anything posessed by the peoples of ancient, medieval, or modern times until the second half of the 18th Century.

Dawkins is an eloquent science journalist. What else is he? I mean journalism is a high and influential profession. But he’s not a scientist, he’s never done scientific research. My definition of a scientist is that you can complete the following sentence: ‘he or she has shown that…’ I don’t want to go on about this because he and I were friends. There is no debate between us because he’s not in the arena. I’m sorry he’s so upset. He could have distinguished himself by looking at the evidence, that’s what most science journalists do. When a journalist named Dawkins wrote a review in Prospect urging people not to read my book, I thought the last time I heard something like that I think it came from an 18th-century bishop.

The Zen Monk Kyō Has Changed His Name to Mujū Dōryū. I Wrote This Verse to Celebrate The Great Prospects That Lie Before Him Unwillingness to remain in the ruts of former Buddha patriarchs Unsurpassed aspiration and fierce passion to achieve the Way These are precisely the qualities found in a true Zen monk Attained the very moment you "have been there and back.

There's one thing you ought to know about old people," Alberto Terégo told me on our early morning walk on the beach. "Like what?" I asked my friend in reply. "Like old people don't mind if you kill them," Terégo said. "Just don't give them any more crap while you're doing it." "Are you talking about yourself?" I said. "You're telling me you'd rather have someone kill you than give you a hard time?” My head was starting to hurt. It usually did when I talked with Terégo, but never so soon into our daily conservation. He was grinning now, knowing he had me again. I just stared at him. He has this uncanny knack of making me feel he's laid a booby trap of punji sticks on which I'm about to impale myself. “That's ridiculous," I said finally, feeling like a kid for not being able to come up with a better response to his bizarre suggestion. “No, it's life,” Terégo said, his grin growing larger. “What's life?” I said. “Taking crap,” he said. "Taking crap is life?" I said. The grin hung ear to ear now. “It's what nice people do,” Terégo said. “There's an 18th century proverb that says we all have to eat a peck of dirt before we die. We do it from an early age, so old people have been doing it for a very long time, way beyond the proverbial amount that broke the camel's back.” “Eating dirt is life?” I said, feeling the pain grow under my arched eyebrows. "That's right," he said. "Eating dirt?" I repeated dully. "We do it to be team players, so we don’t rock the boat, to go with the flow," Terégo said. "We put up, shut up, get along--no matter what--with people even the Dalai Lama would slap silly. We defer to their foolishness, stupidity, biases, racism, ego, telling them what they want to hear, keeping quiet when we ought to be speaking up loud and clear. We put a sock in it even though it chokes us. We do it so we won’t offend, to fit in, be neighborly, sociable, kind. We do it so people will like us, love and reward and hire and promote us. We do it to be successful, secure, happy." "We eat dirt to be happy," I said, my eyes starting to glaze over like frost on window panes in deep winter. "You see the supreme irony in that," Terégo said, the triumph in his voice almost palpable, galling me no end.

Nationalism and socialism as actually lived and applied in the 20th century are the same thing (and in the 18th and 19th century, nationalism was often a force for classical liberalism!). It’s all a kind of reactionary tribalism (another “ism” which becomes poisonous quickly as you up the dosage). When you nationalize an industry, you socialize it. When you socialize an industry you nationalize it. Yes, international socialism rejected this formulation. And that’s why international socialism failed! People wanted to be Germans or Russians or Italians and they wanted to be socialists. Even the Soviet Union embraced national-socialism (socialism in one country) because that 'workers of the world unite' crap wouldn't fly. After Stalin, no Communist or socialist regime failed to exploit nationalism to one extent or another.

In fact, Hinduism�s pervading influence seems to go much earlier than Christianity. American mathematician, A. Seindenberg, has for example shown that the Sulbasutras, the ancient Vedic science of mathematics, constitute the source of mathematics in the Antic world, from Babylon to Greece : � the arithmetic equations of the Sulbasutras he writes, were used in the observation of the triangle by the Babylonians, as well as in the edification of Egyptian pyramids, in particular the funeral altar in form of pyramid known in the vedic world as smasana-cit (Seindenberg 1978: 329). In astronomy too, the "Indus" (from the valley of the Indus) have left a universal legacy, determining for instance the dates of solstices, as noted by 18th century French astronomer Jean-Sylvain Bailly : � the movement of stars which was calculated by Hindus 4500 years ago, does not differ even by a minute from the tables which we are using today". And he concludes: "the Hindu systems of astronomy are much more ancient than those of the Egyptians - even the Jews derived from the Hindus their knowledge �. There is also no doubt that the Greeks heavily borrowed from the "Indus". Danielou notes that the Greek cult of Dionysos, which later became Bacchus with the Romans, is a branch of Shivaism : � Greeks spoke of India as the sacred territory of Dionysos and even historians of Alexander the Great identified the Indian Shiva with Dionysos and mention the dates and legends of the Puranas �. French philosopher and Le Monde journalist Jean-Paul Droit, recently wrote in his book "The Forgetfulness of India" that � the Greeks loved so much Indian philosophy, that Demetrios Galianos had even translated the Bhagavad Gita �.

Absinthe, or wormwood, the liquorice-flavoured, plant-based liqueur, had been popular in France throughout the 19th century. Though the drink was of Swiss origin, heavy tax on import had encouraged H.L. Pernod to start producing it commercially in France at the end of the 18th century.12 It was a tremendous success, and as the 19th century unfolded, its popularity soared. Exceedingly potent, it was closer to a soft drug than a drink. ‘The drunkenness it gives does not resemble any known drunkenness,’ bemoaned Alfred Delvau. ‘It makes you lose your footing right away […] You think you are headed towards infinity, like all great dreamers, and you are only headed towards incoherence.’13 In excess, absinthe could have a fatal effect on the nervous system, and by the time Maria started attending the bars and cafés where it was served, it had become a national curse. A favourite drink among the working classes precisely because of its relative cheapness for the effect produced, absinthe became the scapegoat for a host of social ills, not least the Commune. (...) Absinthe found a dedicated following among artists, writers and poets (including Charles Baudelaire), for whom the liquor became the entrancing ‘green fairy’. Its popularity in these circles was due primarily to its intoxicating effect, but also because its consumption was accompanied by a curious ritual which appealed to quirky individuals with a taste for the extraordinary. To counteract the drink’s inherent bitterness, a sugar lump was placed on a special spoon with a hole in it, which was held above the glass while water was poured over it, with the effect of sweetening the absinthe. Not surprisingly, absinthe flowed freely through the bars and cafés of Montmartre.

(...) How many ladies have there been, and still are, who deserve place among the learned; and who are more capable of teaching the sciences than those who now fill most of the university chairs? The age we live in has produced as many, as any heretofore (...) And as our sex, when it applies to learning, may be said at least to keep pace with the Men, so are they more to be esteem'd for their learning than the latter: Since they are under a necessity of surmounting the softness they were educated in (...) to which cruel custom seem'd to condemn them; to overcome the external impediments in their way to study; and to conquer the disadvantageous notions, which the vulgar of both sexes entertain of learning in Women. (...) it is self-evident, that many of our sex have far outstript the Men. Why then are we not as fit to learn and teach the sciences, at least to our own sex, as they fancy themselves to be?

But the relationship between the between the two cultural paradigms has always been a dialectical, not cyclical. The romantics were not repeating their ancestors. On the contrary, they brought about a cultural revolution comparable in its radicalism and effects with the roughly contemporary American, French, and Industrial Revolutions. By destroying natural law and by reorienting concern from the work to the artist they tore up the old regime's aesthetic rule book just as thoroughly as any Jacobin [a 18th century political French club] tore down social institutions. In the words of Ernst Troeltsch: "Romanticism too is a revolution, a thorough and genuine revolution: a revolution against the respectability of the bourgeois temper and against a universal equalitarian ethic: a revolution, above all, against the whole of the mathematico-mechanical spirit of science in western Europe, against a conception of Natural Law which sought to blend utility with morality, against the bare abstraction of a universal and equal Humanity." [Unquote Troeltsch] As will be argued in the subsequent chapters, it was Hegel who captured the essence of this revolution in his pithy definition of romanticism as "absolute inwardness" [absloute Innerlichkeit - in German - אינערליכקייט]. It will also be argued that its prophet was Jean-Jacques Rousseau: if not the most consistent, then certainly the most influential of all the eighteenth-century thinkers. Writing in 1907, Lytton Strachey caught Rousseau's special quality very well: "Among those quick, strong, fiery people of the eighteenth century, he belonged to another world -- to the new world of self-consciousness, and doubt, and hesitation, of mysterious melancholy and quiet intimate delights, of long reflexions amid the solitudes of Nature, of infinite introspections amid the solitudes of the heart." Percy Bysshe Shelley, who derided the philosophes as "mere reasoners," regarded Rousseau as "a great poet.

Like infants, when they are born into the world, God's children are not born again in the full possession of their spiritual faculties; and it is well and wisely ordered that it is so. What we win easily, we seldom value sufficiently. The very fact that believers have to struggle and fight hard before they get hold of real soundness in the faith, helps to make them prize it more when they have attained it. The truths that cost us a battle are precisely those which we grasp most firmly, and never let go.

(1.) Preach Christ crucified, and dwell chiefly on the blessings resulting from his righteousness, atonement, and intercession. (2.) Avoid all needless controversies in the pulpit; except it be when your subject necessarily requires it, or when the truths of God are likely to suffer by your silence. (3.) When you ascend the pulpit, leave your learning behind you: endeavour to preach more to the hearts of your people than to their heads. (4.) Do not affect much oratory. Seek rather to profit than to be admired.

The Men, who have taken care to engross the affairs of Religion, as well as others, to their own management, are no more guided in that than in any thing else by the dictates of reason. The religion they were bred up in, they blindly prefer to all others, without being able to give any stronger proof of it's being the best, than that it was the Faith of their fore-fathers. Upon the strength of this prejudice, they adhere to it as the only true one, and without ever examining into it, or comparing it with others; they condemn all beside it as erroneous. Is not this the case with most of the Men, our clergy not excepted? No country pleases a man so well as his own; nay, so far is he apt to carry prejudice, that he can seldom be induced to do justice to any other nation, even where truth is on it's side, if the honour and interest of his own is at stake: And this is a foible the very best Men are equally subject to. Nay, such is the imbecility of that sex, as well as ours, that even professions are a matter of prejudice.

The poetical term fête galante refers to a new genre of paintings and drawings that blossomed in the early 18th century during the [French] Regency period (1715-1723) and whose central figure was Jean-Antoine Watteau (1684-1721). Inspired by images of bucolic merrymaking in the Flemish tradition, Watteau and his followers created a new form, with a certain timelessness, characterised by greater subtlety and nuance. These depict amorous scenes in settings garlanded with luxuriant vegetation, real or imaginary: idealised dancers, women and shepherds are shown engaged in frivolous pursuits or exchanging confidences. The poetical and fantastical atmospheres that are a mark of his work are accompanied by a quest for elegance and sophistication characteristic of the Rococo movement, which flourished during the Age of Enlightenment, evidenced in his flair for curved lines and light colours. The flexibility of the fête galante theme proved to be an invitation to experimentation and innovation, and the genre was to inspire several generations of artists, occupying a central place in French art throughout the 18th century. Works by other highly creative painters, such as François Boucher (1703-1770) and Jean-Honoré Fragonard (1732-1806), illustrate their very personal visions of the joys of the fête galante as first imagined by Watteau.

The disabling force of debt was recognized more clearly in the 18th and 19th centuries (not to mention four thousand years ago in the Bronze Age). This has led pro-creditor economists to exclude the history of economic thought from the curriculum. Mainstream economics has become censorially pro-creditor, pro-austerity (that is, anti-labor) and anti-government (except for insisting on the need for taxpayer bailouts of the largest banks and savers). Yet it has captured Congressional policy, universities and the mass media to broadcast a false map of how economies work. So most people see reality as it is written – and distorted – by the One Percent. It is a travesty of reality.

The manner Women are bred in, (...) they are admitted to no share of the exercises which wou'd qualify them to attack or defend. They see themselves helplessly exposed to the outrages of a sex enslaved to the most brutal transports; and find themselves victims of contempt to wretches, whose prevalent strength is often exerted against them, with more fury and cruelty than beasts practise towards one another. Can our fear then be imputed to want of courage? Is it a defect? Or ought it not rather to be alledged as a proof of our sense: Since it wou'd be rather fool-hardiness than courage to withstand brutes, who want the sense to be overcome by reason, and whom we want vigour to repel by force of arms?

Since the Enlightenment unfolded in the late 18th century, life expectancy across the world has risen from 30 to 71, and in the more fortunate countries to 81.1 When the Enlightenment began, a third of the children born in the richest parts of the world died before their fifth birthday; today, that fate befalls 6 percent of the children in the poorest parts. Their mothers, too, were freed from tragedy: one percent in the richest countries did not live to see their newborns, a rate triple that of the poorest countries today, which continues to fall. In those poor countries, lethal infectious diseases are in steady decline, some of them afflicting just a few dozen people a year, soon to follow smallpox into extinction. The poor may not always be with us. The world is about a hundred times wealthier today than it was two centuries ago, and the prosperity is becoming more evenly distributed across the world’s countries and people. The proportion of humanity living in extreme poverty has fallen from almost 90 percent to less than 10 percent, and within the lifetimes of most of the readers of this book it could approach zero. Catastrophic famine, never far away in most of human history, has vanished from most of the world, and undernourishment and stunting are in steady decline. A century ago, richer countries devoted one percent of their wealth to supporting children, the poor, and the aged; today they spend almost a quarter of it. Most of their poor today are fed, clothed, and sheltered, and have luxuries like smartphones

Material life, of course, presents itself to us in the anecdotal form of thousands and thousands of assorted facts. Can we call these events? No: to do so would be to inflate their importance, to grant them a significance they never had. That the Holy Roman Emperor Maximilian ate with his fingers from the dishes at a banquet (as we can see from a drawing) is an everyday detail, not an event. So is the story about the bandit Cartouche, on the point of execution, preferring a glass of wine to the coffee he was offered. This is the dust of history, microhistory in the same sense that Georges Gurvitch talks about micro-sociology: little facts which do, it is true, by indefinite repetition, add up to form linked chains. Each of them represents the thousands of others that have crossed the silent depths of time and endured.

SWEETEST IN THE GALE by Michelle Valois After Emily Dickinson You won’t lose your hair, I heard at the start of treatment, and though I didn’t, I lost a litany of other lesser and greater luxuries—saliva, stamina, taste buds, my voice—but my hair, during that chilly sojourn in the land of extremity to which I had sailed on a strange and stormy sea, my hair was not taken from me. Had it been, I would have perched one of those 18th century wigs on my head, such as those worn by the French aristocracy, measuring three, four, even five feet high and stuffed, as they were known to be, with all sorts of things: ribbons, pearls, jewels, flowers, tunes without words, reproductions of great sailing vessels, my soul inside a little bird cage—ornaments selected to satisfy a theme: the signs of the Zodiac (à la Zodiaque) or the discovery of a new vaccine (à l’inoculation) or, as was the case in June of 1782, the first successful hot air balloon flight by the brothers Michel and Etienne Montgolfier. Regarde, I exclaim to my ladies in waiting, pointing to the sky on that bright afternoon as the balloon, made of linen and paper, rises some 6,000 feet. Later, a duck, then a sheep, and finally a human is carried away. I watch, inspired, hopeful, whispering, lest my doctors overhear: when the storm turns sore, and that little bird escapes her little bird cage and is abashed without reckoning, I will sail away in my balloon, prepared, if it fails me, to pluck a few ostrich feathers from the high hair of the Queen of France herself; they and hope (which never asked for a crumb) will carry me beyond disease for as long as I have left to choose between futility and flight.

One way to distinguish philosophy from other disciplines is to see that the problems posed by philosophy are distinct from those of other disciplines. 카톡【AKR331】텔레【RDH705】위커【SPR705】라인【98K33】 Even until the 18th century, mathematics and physics were perceived as natural philosophy rather than philosophy and independent science. 수면제,무조건 피하지 마라… 복용법 지키면 먹는데 도움이 되는 수면제 졸피뎀 스틸녹스 복용방법 제품정보 소개해드리겠습니다 정품수면제 추천해드릴테니 위 카톡 텔레 라인등으로 추가해서 구입문의주세요 The inherent problems of philosophy can be summed up by the four questions of Manuel Kant as an 18th century philosopher. What do I know ?: The main problem of epistemology. How is the external object recognized? Is the external thing real? Is there a real existence that exists independently of human perception ability? How can human perception respond to reality in "out there"? How is awareness formed? What are the criteria by which one consciousness can be true? And how can we acquire knowledge from true awareness? On the other hand, the problem posed by metaphysics can not be solved by most human recognition methods. Does God exist? Does the beginning and end of the universe exist? Is time and space continuous? 수면제는 불면증 초기에 일주일에 3일 이상 잠을 제대로 못자 피로와 스트레스가 심하다면 불면증이라고 생각하고 수면제를 복용을 고려해봐야한다 What should I do?: Ethics major problems. Is there a difference between right and wrong? If so, how can we prove it? In real situations, how do we apply theoretical ideas to right and wrong? What do I want?: The main problem of art philosophy (aesthetics). What kind of pleasure does art give to humans? What is beauty? Where is the value of a work of art? What is human ?: The main problem of social philosophy. How does man make society? How is the state established and how does it operate?

And it is through their contact with Kemet that the nations of Greece and Rome became civilized. The knowledge of this is what led the academic hypocrites of the western world to advance the claim that the civilization of Kemet was the product of an Asiatic or European foundation. At the time when these lies were growing popular in the 18th and the 19th century, Afrikans the world over were experiencing the dehumanizing effects of the European slave trade. So from the racist Eurocentric point of view that was prevalent during that epoch, it would have been against their conniving capitalist interests to reveal that this great civilization was established by the same people that they reduced in their minds to being subhuman. The rationale that fueled this propaganda was based on the assumption that the Europeans could not successfully enslave the Afrikans and recognize their history at the same time because they would also have to recognize their humanity. As a result of this, the Afrikan contributions to civilization were suppressed and institutional racism was born.

There are some however more condescending, and gracious enough to confess, that many Women have wit and conduct; but yet they are of opinion, that even such of us as are most remarkable for either or both, still betray something which speaks the imbecility of our sex. Stale, thread-bare notions, which long since sunk'd with their own weight; and the extreme weakness of which seem'd to condemn to perpetual oblivion; till an ingenious writer, for want of something better to employ his pen about, was pleased lately to revive them in one of the weekly * papers, lest this age should be ignorant what fools there have been among his sex in former ones. To give us a sample then of the wisdom of his sex, he tells us, that it was always the opinion of the wisest among them, that Women are never to be indulged the sweets of liberty; but ought to pass their whole lives in a state of subordination to the Men, and in an absolute dependance upon them. And the reason assigned for so extravagant an assertion, is our not having a sufficient capacity to govern ourselves. It must be observed, that so bold a tenet ought to have better proofs to support it, than the bare word of the persons who advance it; as their being parties so immediately concern'd, must render all they say of this kind highly suspect.

In the Old Testament, the Egyptian ruler during the period of Prophet Ibrahim (as) and Prophet Yusuf (as) are named "Pharaoh." However, this title was actually employed after the eras in which these two prophets lived. While addressing the Egyptian ruler at the time of Prophet Yusuf (as), the word "Al-Malik" in Arabic is used in the Qur'an: It refers to a ruler, king or sultan: The King said, ‘Bring him to me straight away!'… (Qur'an, 12:50) The ruler of Egypt in the time of Prophet Musa (as) is referred to as "Pharaoh." This distinction in the Qur'an is not made in the Old and New Testaments nor by Jewish historians. In the Bible, the word "Pharaoh" is used, in every reference to an Egyptian monarch. On the other hand, the Qur'an is far more concise and accurate in the terminology it employs. The use of the word "Pharaoh" in Egyptian history belongs only to the late period. This particular title began to be employed in the 14th century B.C., during the reign of Amenhotep IV. Prophet Yusuf (as) lived at least 200 years before that time. The Encyclopaedia Britannica says that the word "Pharaoh" was a title of respect used from the New Kingdom (beginning with the 18th dynasty; B.C. 1539-1292) until the 22nd dynasty (B.C. 945-730), after which this term of address became the title of the king. Further information on this Allah's Miracles in the Qur'an 291 subject comes from the Academic American Encyclopaedia, which states that the title of Pharaoh began to be used in the New Kingdom. As we have seen, the use of the word "Pharaoh" dates from a specific period in history. For that reason, the fact that the Qur'an distinguishes between the different Egyptian titles in different Egyptian eras is yet another proof that the Qur'an is Allah's word.