Buffon Quotes

The style is the man himself

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

I had artistic classical training, and when you learn the classics for so many years, you might gain audacity, power and confidence to subvert everything. I am like the originals buffoons. I love the rules because I can break them.

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

Surley, they couldn't be French? He tried French anyway, 'Parlay buffon say?

Majestatis naturæ by ingenium (Genius equal to the majesty of nature.) [Inscribed ordered by King Louis XV for the base of a statue of Buffon placed at Muséum National d’Histoire Naturelle de Paris.]

After all, what is it?- this indescribable something which men will persist in terming "genius"? I agree with Buffon- with Hogarth- it is but diligence after all. Look at me!- how I labored- how I toiled- how I wrote! Ye Gods, did I not write? I knew not the word "ease." By day I adhered to my desk, and at night, a pale student, I consumed the midnight oil. You should have seen me- you should. I leaned to the right. I leaned to the left. I sat forward. I sat backward. I sat tete baissee (as they have it in the Kickapoo), bowing my head close to the alabaster page. And, through all, I- wrote. Through joy and through sorrow, I-wrote. Through hunger and through thirst, I-wrote. Through good report and through ill report- I wrote. Through sunshine and through moonshine, I-wrote. What I wrote it is unnecessary to say. The style!- that was the thing. I caught it from Fatquack- whizz!- fizz!- and I am giving you a specimen of it now.

All the work of the crystallographers serves only to demonstrate that there is only variety everywhere where they suppose uniformity ... that in nature there is nothing absolute, nothing perfectly regular.

Speaking one day to Monsieur de Buffon, on the present ardor of chemical inquiry, he affected to consider chemistry but as cookery, and to place the toils of the laboratory on the footing with those of the kitchen. I think it, on the contrary, among the most useful of sciences, and big with future discoveries for the utility and safety of the human race.

Al boia che lo invita a togliersi il farsetto dice: "Non parlarmi in modo così gelido; già ho la voce rauca./ Non vorrei prendere altro freddo, sai./ Indica il ceppo; qui non ci sono stato mai". E quando quello precisa "Dal lato oriente, signore" Moro dice la su ultima battuta: "Oriente, sia./ Andiamo a spirare; fatto quello, il sonno riposo mi dia./ Qui muore l'allegria di More. E a buona ragione:/ Con la vita fragile delle carne, muore anche il buffone./ Non un occhio saluti questo mio tronco con una lacrima amara. /La nostra nascita al cielo deve essere così, senza paura".

Never think that God's delays are God's denials.

Rassemblons des faits pour nous donner des idées. Let us gather facts in order to get ourselves thinking.

Never think that God's delays are God's denials. Hold on; hold fast; hold out. Patience is genius.

Buffon’s observations found surprisingly eager support among other writers, especially those whose conclusions were not complicated by actual familiarity with the country.

Il genio è pazienza, come ha detto Buffon. La pazienza è in effetti ciò che, nell’uomo, somiglia di più ai procedimenti che segue la natura quando crea. Che cos’è l’arte, signore? è la natura concentrata.»

Buffon found himself threatened with excommunication for expressing it. A practical man, he apologized at once for his thoughtless heresy, then cheerfully repeated the assertions throughout his subsequent writings.

The careful observations and the acute reasonings of the Italian geologists of the seventeenth and eighteenth centuries; the speculations of Leibnitz in the 'Protogaea' and of Buffon in his 'Théorie de la Terre;' the sober and profound reasonings of Hutton, in the latter part of the eighteenth century; all these tended to show that the fabric of the earth itself implied the continuance of processes of natural causation for a period of time as great, in relation to human history, as the distances of the heavenly bodies from us are, in relation to terrestrial standards of measurement. The abyss of time began to loom as large as the abyss of space. And this revelation to sight and touch, of a link here and a link there of a practically infinite chain of natural causes and effects, prepared the way, as perhaps nothing else has done, for the modern form of the ancient theory of evolution.

[...] Ora ti racconto una cosa che ho sentito alla televisione di un bar:in Africa c'è un serpente che non è velenoso,non fa nulla,si chiama "falso serpente corallo",perchè è uguale al serpente corallo che invece è velenoso assai. Insomma,questo serpente è evitato da tutti gli animali,perchè hanno paura che li morda.Ma sono dei brodi perchè non gli farebbe mica nulla. E lui,capito,va in giro e fa il serpente velenoso. E lo fa e ci gode. Lo fa fino a che non incontra qualcuno che lo riconosce per quello che è:un falso serpente corallo. E lo sai qual'è l'unico animale che lo riconosce al volo e lo mangia a morsi? Prova un pò a indovinare. Pensaci pure...non lo sai? Te lo dico io. E' il vero serpente corallo. Il vero serpente corallo lo riconosce subito. Lo vede subito che è un buffone e un impostore. Ecco,oggi una cosa simile è successa a te. Sei andato sul muso a dei ragazzini facendo finta di essere uno cattivo,ma purtroppo per te uno cattivo l'hai trovato davvero. Sono io." cit. La storia di Faccia

Go! Go! Go! Go!' said that officer, with an expression as though he considered our Cap an individual of the animal kingdom whom neither Buffon nor any other natural philosopher had ever classified, and who, as a creature of unknown habits, might sometimes be dangerous.

Ci fu lò, in quella luce e in quell'ombra, tutto un piccolo mondo nuovo e vecchio, buffone e triste, gioviale e senile che si fregava gli occhi, perché nulla somiglia al risveglio come il ritorno; gente che guardava la Francia con astio e che la Francia guardava con ironia.

I will here give a brief sketch of the progress of opinion on the Origin of Species. Until recently the great majority of naturalists believed that species were immutable productions, and had been separately created. This view has been ably maintained by many authors. Some few naturalists, on the other hand, have believed that species undergo modification, and that the existing forms of life are the descendants by true generation of pre existing forms. Passing over allusions to the subject in the classical writers (Aristotle, in his "Physicae Auscultationes" (lib.2, cap.8, s.2), after remarking that rain does not fall in order to make the corn grow, any more than it falls to spoil the farmer's corn when threshed out of doors, applies the same argument to organisation; and adds (as translated by Mr. Clair Grece, who first pointed out the passage to me), "So what hinders the different parts (of the body) from having this merely accidental relation in nature? as the teeth, for example, grow by necessity, the front ones sharp, adapted for dividing, and the grinders flat, and serviceable for masticating the food; since they were not made for the sake of this, but it was the result of accident. And in like manner as to other parts in which there appears to exist an adaptation to an end. Wheresoever, therefore, all things together (that is all the parts of one whole) happened like as if they were made for the sake of something, these were preserved, having been appropriately constituted by an internal spontaneity; and whatsoever things were not thus constituted, perished and still perish." We here see the principle of natural selection shadowed forth, but how little Aristotle fully comprehended the principle, is shown by his remarks on the formation of the teeth.), the first author who in modern times has treated it in a scientific spirit was Buffon. But as his opinions fluctuated greatly at different periods, and as he does not enter on the causes or means of the transformation of species, I need not here enter on details.

Outsiders sometimes have an impression that mathematics consists of applying more and more powerful tools to dig deeper and deeper into the unknown, like tunnelers blasting through the rock with ever more powerful explosives. And that's one way to do it. But Grothendieck, who remade much of pure mathematics in his own image in the 1960's and 70's, had a different view: "The unknown thing to be known appeared to me as some stretch of earth or hard marl, resisting penetration...the sea advances insensibly in silence, nothing seems to happen, nothing moves, the water is so far off you hardly hear it...yet it finally surrounds the resistant substance." The unknown is a stone in the sea, which obstructs our progress. We can try to pack dynamite in the crevices of rock, detonate it, and repeat until the rock breaks apart, as Buffon did with his complicated computations in calculus. Or you can take a more contemplative approach, allowing your level of understanding gradually and gently to rise, until after a time what appeared as an obstacle is overtopped by the calm water, and is gone. Mathematics as currently practiced is a delicate interplay between monastic contemplation and blowing stuff up with dynamite.

His books stood neatly along the glassed-in shelves of four vaultlike oak bookcases: the collected Shakespeare, Jefferson’s essays, Thoreau, Paine, Rousseau, Crevecoeur, Locke, Emerson, Hawthorne, Melville, Twain, Dickens, Tolstoy. Henri Bergson, William James, Darwin, Buffon, Lyell, Charles Lamb, Sir Francis Bacon, Lord Chesterton. Swift, Pope, Defoe, Stevenson, Saint Augustine, Aristotle, Virgil, Plutarch. Plato, Sophocles, Homer, Dryden, Coleridge, Shelley, Shaw. A History of Washington State, A History of the Olympic Peninsula, A History of Island County, Gardens and Gardening, Scientific Agriculture, The Care and Cultivation of Fruit Trees and Ornamental

The great workman of nature is time.

A tanta gente non devi porgere la mano ma solo la zampa: e voglio che la tua zampa abbia anche artigli. Ma il peggior nemico che puoi incontrare sarai sempre tu per te stesso; tu stesso ti tenderai l'agguato in caverne e foreste. Solitario, tu vai per la via che porta a te stesso! E la tua via passa davanti a te stesso e ai tuoi sette demoni! Sarai eretico per te stesso e strega e indovino e buffone e dubitatore ed empio e malvagio.

Ruggero parla a se stesso: “Fuggi. Dopo trentaquattro anni ti strappi alla terra dove hai amato, sofferto e fatto il buffone. Ogni angolo di strada testimonia una tua gioia, un dolore, una paura. In cambio sarò libero. La maschera che mi cuciranno addosso, lo straniero, l’isolano, il mendicante, mi nasconderà, occulterà il nome, sarò uomo fra uomini… Chi è mite compatisce i persecutori, ne vede la fragilità, le ferite nascoste e non si lamenta del male che subisce. Tu non sei mite. Ora soltanto hai percepito l’esistenza della mitezza. Perché vinto. Sei stato bestia, avida e feroce, finché avevi forza e te l’hanno permesso. Ora ti mascheri da esiliato, nascondendo il nome che per anni hai sventolato quasi fosse un merito. Non ho mai colpito per cattiveria. Per noncuranza, magari, o per cecità. Il nome sparisce, salva per un po’ la lapide in camposanto. E la vicenda presto è dimenticata, cancellata da nuove imprese di tonti e di campioni.” (pagg. 30-31)

{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.

Tu sei il diavolo,” disse allora Guglielmo. Jorge parve non capire. Se fosse stato veggente direi che avrebbe fissato il suo interlocutore con sguardo attonito. “Io?” disse. “Sì, ti hanno mentito. Il diavolo non è il principe della materia, il diavolo è l'arroganza dello spirito, la fede senza sorriso, la verità che non viene mai presa dal dubbio. Il diavolo è cupo perché sa dove va, e andando va sempre da dove è venuto. Tu sei il diavolo e come il diavolo vivi nelle tenebre. Se volevi convincermi, non ci sei riuscito. Io ti odio, Jorge, e se potessi ti condurrei giù, per il pianoro, nudo con penne di volatili infilate nel buco del culo, e la faccia dipinta come un giocoliere e un buffone, perché tutto il monastero ridesse di te, e non avesse più paura. Mi piacerebbe cospargerti di miele e poi avvoltolarti nelle piume, portarti al guinzaglio nelle fiere, per dire a tutti: costui vi annunciava la verità e vi diceva che la verità ha il sapore della morte, e voi non credevate alla sua parola, bensì alla sua tetraggine. E ora io vi dico che, nella infinita vertigine dei possibili, Dio vi consente anche di immaginarvi un mondo in cui il presunto interprete della verità altro non sia che un merlo goffo, che ripete parole apprese tanto tempo fa.

With great trepidation, Buffon allowed that this last species [the American mastodon]- "the largest of them all" - seemed to have disappeared. It was, he proposed, the only land animal ever to have done so. ... In 1781, Thomas Jefferson was drawn into the controvery.... [He believed] it was still out there somewhere. If it could not be found in Virginia, it was roaming those parts of the continent that "remain in their aboriginal stated, unexplored and undisturbed. When, as president, he dispatched Meriwether Lewis and William Clark to the Northwest, Jefferson hoped that they would come upon live [American mastodon] roaming its forests.

Io ho una religione, la mia religione, ne ho anche più di tutti loro, con le loro buffonate e i loro imbrogli! Anzi, io Dio l’adoro! Credo nell’Essere supremo, in un Creatore, uno qualunque, chi sia non ha importanza, comunque uno che ci ha messi quaggiù per adempiervi ai nostri doveri di cittadini e di padri di famiglia; ma non sento nessun bisogno di andare in una chiesa a baciare vassoi d’argento e a ingrassare di tasca mia una manica di buffoni che campano molto meglio di noi! Perché Dio lo si può onorare altrettanto bene in mezzo a un bosco, in un campo, oppure contemplando la volta celeste come facevano gli antichi. Il Dio in cui credo io è quello di Socrate, di Franklin, di Voltaire e di Béranger! Sono per La professione di fede del vicario savoiardo e per gli immortali principi del ’89! No, non lo posso ammettere un povero diavolo di Padreterno che se ne va in giro per il suo giardino con il bastone in mano, che ospita i suoi amici nel ventre delle balene, muore emettendo un grido e in capo a tre giorni resuscita: tutte assurdità in contrasto, tra l’altro, con le leggi della fisica; il che ci dimostra, tra parentesi, che i preti hanno sempre sguazzato in una torbida ignoranza in cui vorrebbero trascinare anche i popoli.

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

Un jour vint se loger, dans une des maisons qui sont sur la place, un homme de talent qui avait roulé dans des abîmes de misère ; marié, surcroît de malheur qui ne nous afflige encore ni l’un ni l’autre, à une femme qu’il aimait ; pauvre ou riche, comme vous voudrez, de deux enfants ; criblé de dettes, mais confiant dans sa plume. Il présente à l’Odéon une comédie en cinq actes, elle est reçue, elle obtient un tour de faveur, les comédiens la répètent, et le directeur active les répétitions. Ces cinq bonheurs constituent cinq drames encore plus difficiles à réaliser que cinq actes à écrire. Le pauvre auteur, logé dans un grenier que vous pouvez voir d’ici, épuise ses dernières ressources pour vivre pendant la mise en scène de sa pièce, sa femme met ses vêtements au Mont-de-Piété, la famille ne mange que du pain. Le jour de la dernière répétition, la veille de la représentation, le ménage devait cinquante francs dans le quartier, au boulanger, à la laitière, au portier. Le poète avait conservé le strict nécessaire : un habit, une chemise, un pantalon, un gilet et des bottes. Sûr du succès, il vient embrasser sa femme, il lui annonce la fin de leurs infortunes. « Enfin il n’y a plus rien contre nous ! » s’écrie-t- il. « Il y a le feu, dit la femme, regarde, l’Odéon brûle. » Monsieur, l’Odéon brûlait. Ne vous plaignez donc pas. Vous avez des vêtements, vous n’avez ni femme ni enfants, vous avez pour cent vingt francs de hasard dans votre poche, et vous ne devez rien à personne. La pièce a eu cent cinquante représentations au théâtre Louvois. Le roi a fait une pension à l’auteur. Buffon l’a dit, le génie, c’est la patience. La patience est en effet ce qui, chez l’homme, ressemble le plus au procédé que la nature emploie dans ses créations.

Ignorance produced genera, and science produced, and will continue to produce, proper names; nor of these shall we be afraid to increase the number, whenever we shall have occasion to denote different species.

Buffone: '...qui fuori c'è una notte che non vuol saperne di commuoversi né per i saggi né per i matti.

One leading French naturalist, the Comte de Buffon, famously proposed that climate and other conditions in the New World had led to the inevitable degeneration of its fauna and flora. Buffon’s more enthusiastic readers extrapolated from this argument to call into question the virility and intelligence of both America’s European settlers and its native inhabitants, the Indians. That sparked a rousing defense of American virtue and vigor from Jefferson, spelled out in his only published book, Notes on the State of Virginia.20

È raro che un uomo sia preso per quello che è veramente – disse. – Nel mondo spesso si commettono sbagli di valutazione. Ora, io ti ho riconosciuto come unicorno già quando ti ho visto la prima volta, e so di essere tuo amico. Invece tu mi hai preso per un buffone, o uno stupido, o un traditore, e questo devo essere se mi vedi così. La magia su di te è solo magia e svanirà appena sarai libera, ma l'incantesimo dell'errata opinione che tu poni su di me dovrò portarlo addosso per sempre ai tuoi occhi. Non sempre siamo quello che sembriamo, e quasi mai ciò che sogniamo.

„Why can`t I just tell her I love her, and I`m sorry? I mean, why do you women insist on complicating things.” I really shouldn`t have said that. My usually cute, Tinkerbell-like little sister transforms into the female equivalent of the Hulk in front of my very eyes, only instead of green, she turns an interesting shade of red. „Excuse me? You act like a complete jerk, an idiot, a Buffon, you make her cry and feel like crap, and then you have the audacity, the unmitigated cheek, the motherfucking nerve to complain about the fact that you have to work at getting her to forgive you? Men!

«Tu sei così fantastico e così bravo nel proteggermi e prenderti cura di me, che ho finito per contare troppo su di te. Mentre parlavo col mio terapista, l’altro giorno, ho capito che sono passato dalle cure di Adam alle tue, e ho volontariamente lasciato che accadesse. L’ultima volta che mi sono preso cura di me ero un barbone drogato. Non è un grosso complimento per essere un adulto. Ho bisogno di cavarmela da solo, almeno per un po’, così da sapere che ne sono in grado.» Thane rimane silenzioso per diversi secondi, prima di lasciar andare un lungo sospiro. «Lo capisco. Perché non me ne hai parlato invece? E perché non vieni a casa, se ti prometto che terrò sotto controllo il mio istinto di protezione?» «Lo voglio tantissimo. Ma tu sei come la mia dipendenza dalla droga. Non penso di poterne prendere una piccola dose senza andare fuori controllo.» «Quindi mi stai dicendo che il mio amore è la tua droga?» chiede Thane, e penso quasi che sia serio, finché non inizia a cantare la canzone di Ke$ha in un falsetto fin troppo alto. Riesco quasi a immaginarlo mentre agita i fianchi e alza le braccia sopra la testa, camminando e cantando. Il mio cuore si stringe per la nostalgia, anche se rido alle sue buffonate. «Ti amo, spero che potrai perdonarmi per questo.» «Probabilmente non dovrei dirlo, perché ti dà fin troppo potere in questa relazione, ma penso che potrei perdonarti qualunque cosa. Solo… mi assicuri che ti stai prendendo cura di te?» «Te lo assicuro. È meglio che vada,» dico, prima che cambi idea e dica a Thane che sto tornando subito a casa. Casa. Questo è il vero punto della questione. Dov’è casa mia adesso? Quella che divido con Adam non sembra essere più il posto giusto. Voglio che la mia casa sia con Thane, ma penso che sia troppo presto. Credo che questo sia il mio impegno per domani: trovare un posto da poter chiamare casa, almeno per un po’. «Okay. Buonanotte, piccolo. Per favore, puoi chiamarmi ancora così che io non stia qui seduto, andando fuori di testa dalla preoccupazione?» «Lo farò. Buonanotte»

In fact, the words perfectibilité and civilisation made their first appearance in any European language in the 1750s. The adjective ‘social’ acquired currency at the same time, pointing to a new secular order, civil society, which was distinct from the state and from religion. Only a few years separated the publication of such major works of enlightened philosophy as Buffon’s Natural History and Condillac’s Treatise on Systems in 1749 and Montesquieu’s hugely influential The Spirit of the Laws in 1748.

English physician Charles White, the well-known author of a treatise on midwifery, entered the debate over species in 1799. Unlike Scotland’s Lord Kames, White circled around religion and employed a new method of proving the existence of separate race species—comparative anatomy. He did not want the conclusions in his Account on the Regular Gradation in Man to “be construed so as to give the smallest countenance to the pernicious practice of enslaving mankind.” His only objective was “to investigate the truth.” White disputed Buffon’s legendary contention that since interracial unions were fertile, the races had to be of the same species. Actually, orangutans had been “known to carry off negro-boys, girls, and even women,” he said, sometimes enslaving them for “brutal passion.” On the natural scale, Europeans were the highest and Africans the lowest, approaching “nearer to the brute creation than any other of the human species.” Blacks were superior in areas where apes were superior to humans—seeing, hearing, smelling, memorizing things, and chewing food. “The PENIS of an African is larger than that of an European,” White told his readers. Most anatomical museums in Europe preserved Black penises, and, he noted, “I have one in mine.

You score goals as a kid. Then you grow up stupid and become a goalkeeper.

The unknown is a stone in the sea, which obstructs our progress. We can try to pack dynamite in the crevices of rock, detonate it, and repeat until the rock breaks apart, as Buffon did with his complicated computations in calculus. Or you can take a more contemplative approach, allowing your level of understanding gradually and gently to rise, until after a time what appeared as an obstacle is overtopped by the calm water, and is gone. Mathematics as currently practiced is a delicate interplay between monastic contemplation and blowing stuff up with dynamite

Nature's great workman is time.

Because the children of two people from different races were fertile, Buffon’s rule meant that all human beings belonged to the same species.

Buffon argued that the New World was just that: new. This adjective brought with it positive connotations of potential, excitement, energy, but it also implied lack of maturity, development, and sophistication, a view that Europeans have shared about America to this very day. Rather

Buffon argued that the New World was just that: new. This adjective brought with it positive connotations of potential, excitement, energy, but it also implied lack of maturity, development, and sophistication, a view that Europeans have shared about America to this very day. Rather than arguing, however, that America would simply, given sufficient time, develop along the same lines as Europe, Buffon claimed that this status of immaturity was a definitional, permanent aspect of America, again a view that has not abated among Europeans—European elites in particular—over the past 250 years.

Literature and scholarship fabricated a myth, still present to this day, of the peace-loving Indian living in harmony with nature, both of which (Indians and nature) fell victim to white Yankee brutes. This myth not only misrepresents Native Americans, it also hinges upon the (untrue) notion of racial extinction. Following this idea, German authors lamented the extermination of what was once so “noble a race” and—in a rewriting of Buffon’s thesis—accused white Americans of being at fault for the “degeneration” and ultimate demise of the Indians.

tobacconist on the Rue Buffon, pretending to wait for a bus. It was bitterly cold and her feet were frozen. She knew that later on, when she washed them in a bowl

Bien écrire c’est tout à la fois bien penser, bien sentir et bien rendre

The sublime can only be found in the great subjects. Poetry, history and philosophy all have the same object, and a very great object—Man and Nature. Philosophy describes and depicts Nature. Poetry paints and embellishes it. It also paints men, it aggrandizes them, it exaggerates them, it creates heroes and gods. History only depicts man, and paints him such as he is.

Si les instincts mercantiles l'emportaient définitivement sur le sentiment du beau; si l'art en venait à ne plus être que le courtisan interesé de la foule; si ceux que le cultivent ne consentaient plus à travailler que comme des manoeuvres et non en artistes, notre décadence serait sans remède.

The more recent, historic waves of extinctions of megafauna and other ecologically naive wildlife on oceanic islands followed the tract of colonizations by Pacific Islanders—ultimately exterminating at least seventeen of Madagascar’s largest lemurs and all of the ten or so species of New Zealand’s giant flightless birds—the moas. The saga of anthropogenic extinctions was repeated countless times across the marine realm as hundreds, and possibly thousands of species of flightless birds and other insular endemics suffered extinctions at the hands, teeth, and claws of our colonizing populations and the legion of rats, mice, cats, weasels, goats, and other species we introduced to even the most remote islands. Not only did we severely reduce the distinctiveness of oceanic islands by driving thousands of endemic species to extinction, but we compounded this by introducing a redundant suite of commensal species to these islands. The result was a global-scale homogenization of nature; a dissolution of biogeography’s most fundamental pattern, Buffon’s Law—the biological distinctiveness of place.

One final note on the biogeographic divisions of the world. The very feature that stunned Buffon and his contemporaries, and eventually led to the revolutionary insights that would define the field of biogeography—the evolutionary distinctiveness of different regions—is now waning in the face of the geographic and ecological advance of one species: our own. Few taxa and regions across the globe have escaped the biotic homogenization caused by humanity. Regional biotas are becoming increasingly similar as a result of two pervasive, anthropogenic activities—extinctions of endemic species and species introductions. In fact, these two homogenizing effects of humanity are interrelated, with species introductions being one of the major causes of extinctions of endemic species. Recall Gertrude Stein’s lament over the loss in distinctiveness of place—that “there is no there, there.” Tragically, this is becoming the sobering reality for the increasingly homogenized biosphere. While we may not be suffering from the muted, “ Silent Spring ” that Rachel Carson warned us about in 1962, the monotonous cacophony of coquís (frogs native to Puerto Rico) and cicada in exotic lands as isolated as Hawaii now drown out the euphonious, more subtle calls of honeycreepers and other birds native to the islands.