Civilization Vi Quotes

The point of civilization is to be civilized; the purpose of action is to perpetuate society, for only in society can philosophy truly take place.

The aversion to intellectual effort, notably to abstraction, theorization, and doctrinal thought, can only induce, ultimately, a hypertrophy of the senses and of the imagination, resulting in the “civilization of the image,” about which Paul VI felt duty-bound to warn mankind.91 Also

While racial minorities across every civilized country in the world are still waiting for their break, our kind (stutterers) became emperors (i.e., Claudius) and kings (i.e., George VI) for thousands of years. Imagine how well we’re doing for ourselves now.

And, after speech, it provided a readier instrument for the dissemination of nonsense than the world has ever known until our time.

Order is the mother of civilization and liberty; chaos is the midwife of dictatorship; therefore history may now and then say a good word for kings.

From barbarism to civilization requires a century; from civilization to barbarism needs but a day.

Civilization is a parasite on the man with the hoe.

The names of even the “immortals” are writ in water.

He considers it nature’s unforgivable sin to ravish us with loveliness and then dissolve it in our arms.

The curriculum stressed the catechism, the Creed, the basic prayers, reading, writing, arithmetic, singing, and flogging.

The world is supported by four things: the learning of the wise, the justice of the great, the prayers of the good, and the valor of the brave.

I eat like a Bohemian and drink like a German, thank God, Amen.

History begins after origins have disappeared.

Live now, believe me, wait not for tomorrow; gather the roses of life that bloom today!

Protestantism was nationalism extended to religion.

Ulrich von Hutten distinguished four classes of robbers: merchants, jurists, priests, and knights, and judged the merchants to be the greatest robbers of them all.14

Order was more important than liberty.

The women stand out with more credit than the kings in history, and fight bravely a desperate battle to civilize the men.

How futile are words before a work of art! Each art successfully resists translation into any other medium; it has its own inalienable quality, which must speak for itself or not at all.

Erasmus, in the ecstasy of his sales, called printing the greatest of all discoveries, but perhaps he underestimated speech, fire, the wheel, agriculture, writing, law, even the lowly common noun.

If religion had not existed, the great legislators—Hammurabi, Moses, Lycurgus, Numa Pompilius—would have invented it. They did not have to, for it arises spontaneously and repeatedly from the needs and hopes of men.

He had not only the natural egoism or selfishness of all men, but also that secret and cherished egotism, or selfconceit, without which the writer or artist would be crushed in the ruthless rush of an indifferent world.

Have you not reason then to be ashamed and to forbear this filthy novelty, so basely grounded, so foolishly received and so grossly mistaken in the right use thereof. In your abuse thereof sinning against God harming yourselves both in person and goods, and raking also thereby the marks and notes of vanity upon you by the custom thereof making yourselves to be wondered at by all foreign civil nations and by all strangers that come among you to be scorned and held in contempt; a custom loathsome to the eye, hateful to the nose, harmful to the brain, dangerous to the lungs, and in the black stinking fume thereof nearest resembling the horrible stygian smoke of the pit that is bottomless.

With a combination of proper lighting and climate control he managed to achieve a different ecological niche in each gallery. In the African section, where the imbrications of Augustine, Mafouz and Okri lay decomposing, he grew sorghum and Dioscorea yams. In the Chinese gallery where the Tao Te Ching and countless Confucian annotations moldered, he grew rice, crab apples and barley. Over the poems of Neruda and Borges himself, he grew potatoes. Each plant in this new Eden he lovingly tainted with the virus of civilization - from the short story "Resurrection

All those fascinating varieties of terrain—mountains and valleys, fiords and straits, gulfs and streams—that make Europe a panorama of diverse delight, have broken the population of a minor continent into a score of peoples cherishing their differences, and self-imprisoned in their heritage of hate.

It is reported by Diogenes Laertius (VI, 37) that one day, after observing a child drinking out of his hand, Diogenes threw away the cup from his wallet, saying, "A child has given me a lesson in plainness of living." Again, according to Diogenes Laertius (VI, 40), as Diogenes was leaving the public baths, some­ body asked him whether there were many men bathing, to which he answered that there were few people but a large crowd of bathers. In the example of the child, we have a specific behavioral response­ Diogenes throws away his own cup--and a succinct statement: "A child has given me a lesson in plainness of living." In the second example, we have a terse double reply: Few people were at the baths, but there was a large crowd of bathers. What do we learn from both examples? Plenty indeed, in fact more than we could learn from a treatise on the uselessness of most human inventions and practices, and on the brutal fact, recognized by the Cynics, that most people appear to be human but are not, that is, that most people deceive us into the belief that they are intelligent and decent, while in reality they are nothing but camouflaged rascals and ruffians, and are not therefore truly human. In the first example, Diogenes indicts much of what goes by the name of civilization, and in the second he condemns in no uncertain terms the condition in which most human beings live.

1944 - Exploring London in wartime, a city with stiff upper lip, gritted teeth, clenched fists, makes you realize that Paris is a bit of whore. Every day and every night for weeks now, London has been bleeding and hiding its wounds with impressive dignity. A ‘don’t show off’ attitude prevails. From time to time a sputtering doodle-bug (a VI) shatters the torpor of the overcast sky. One second, sometimes two ... at most three ... of silence. Visualizing that fat cigar with shark fins as it stops dead, sways, idiotically tips over, then goes into a vertical dive. And explodes. Usually it’s an entire building that’s destroyed. Apparently the Civil Defense rescue teams observe a very strict rule of discretion and restraint. You never see any panic. In this impassive city detachment is the expression of panic.

You can tell me all about the new job and lecture me about my lack of focus once I’m done with this mission and giving you this sweater in person. But you’d better meet me somewhere civilized and comfortable, because I’m done with impossible environments.” The comm goes still, and she feels a small ping of guilt for ignoring him. Most ships can’t even handle communications at this range, but the Resistance does have some wonderful toys. Vi puts her boots up and leans back in her seat, focusing on the unwieldy wooden knitting needles that look more like primitive weapons than elegant tools. “It’s all about forward momentum, Gigi,” she says to her astromech, U5-GG. “Better a hideous sweater infused with love than…I don’t know. What other gifts do people give their only living relative? A nice chrono? I shall continue to the end, if imperfectly.” She spins in her chair and holds up what she’s accomplished so far. “What do you think?” Gigi beeps and boops in what sounds

E allora, vi domando, come farà un individuo sincero a non finire male in mezzo a una società di falsi? Se è vero, come lo è indiscutibilmente, che le virtù sono di qualche utilità nella vita civile, come volete che chi non ha volontà, potere o dono di una qualche virtù (caratteristica comune di moltissime persone), come volete che un tipo simile non sia essenzialmente obbligato a fingere per ottenere a sua volta un po’ della porzione di felicità che dei concorrenti gli rapiscono? E allora è proprio la virtù in sé o il suo aspetto esteriore, che diventa realmente importante per l’uomo in mezzo alla società? Non c’è dubbio che gli è sufficiente il suo aspetto esteriore; possedendo questo, ha tutto quanto occorre. Dal momento che a questo mondo ci si limita alla superficialità, non è sufficiente mostrare l’aspetto esteriore? Convinciamoci del resto che la pratica delle virtù non è utile che a colui che la possiede; gli altri ne traggono così scarsi vantaggi che, per quanto chi deve vivere con noi appaia virtuoso, è perfettamente lo stesso che poi in realtà lo sia o no. La falsità d’altronde è sempre un mezzo sicuro per riuscire; chi la possiede acquista necessariamente una specie di priorità su colui che è in relazione o in corrispondenza con lui: incantandolo con tutta una messa in scena, lo convince e ogni cosa gli va bene.

C’erano cose intricate e spinose alle quali prendeva gusto; gli piaceva organizzare, contendere, amministrare; sapeva indurre la gente a fare la sua volontà, a credere in lui, ad aprirgli la strada e a difenderlo. Questa era l’arte, come suol dirsi, di saper trattare gli uomini, che in lui per di più posava su di una ardita, se pur latente, ambizione. A coloro che lo conoscevano bene faceva l’effetto di poter fare cose più grandi che non tirare avanti un cotonificio; Caspar Goodwood non era davvero come il cotone, e i suoi amici davano per certo che in qualche modo e in qualche luogo egli avrebbe scritto a più grandi lettere il suo nome. Ma era come se qualcosa di vasto e indeterminato, qualcosa di oscuro e spiacevole dovesse incombere su di lui: egli dopo tutto non era in armonia con quel suo stato, meschino e niente più, di tranquillità, avidità e guadagno, un ordine di cose il cui soffio vitale era l’onnipresente pubblicità. A Isabel piaceva figurarsi che lui avrebbe potuto affrontare, in sella ad un focoso destriero, il turbine di una grande guerra: una guerra come la Guerra Civile, che aveva gettato un’ombra sulla consapevole infanzia di lei, sulla gioventù in formazione di lui. Le piaceva ad ogni modo l’idea che egli fosse, per temperamento e di fatto, un condottiero di uomini, le piaceva molto di più che non altri lati del suo carattere e del suo aspetto. Non le importava niente del suo cotonificio; il brevetto Goodwood lasciava assolutamente fredda la sua fantasia. Non desiderava in lui nemmeno un’oncia di meno della sua virilità, ma a volte pensava che sarebbe stato molto più carino se avesse avuto, per esempio, un aspetto un po’ diverso. [...]Si era ripetuta più di una volta che questa era un’obiezione frivola, per una persona di quell’importanza; e poi aveva mitigato il biasimo col dire che l’obiezione sarebbe stata frivola soltanto se fosse stata innamorata di lui. Non era innamorata di lui, e perciò poteva criticarne i piccoli difetti così come i grandi; i quali ultimi consistevano nell’appunto complessivo di essere troppo serio, o meglio, non di esserlo, visto che non lo si è mai troppo, ma piuttosto di averne senz’altro l’apparenza. Mostrava i suoi appetiti e i suoi propositi con troppa semplicità e candore; a esser soli con lui, parlava troppo dello stesso argomento, e se erano presenti altre persone parlava troppo poco di ogni cosa. E tuttavia era fatto di una materia estremamente forte e pura; il che era molto: ella vedeva ben distinte le diverse parti di lui come, nei musei e nei ritratti, aveva visto ben distinte le diverse parti di guerrieri armati, nelle corazze d’acciaio splendidamente intarsiate d’oro. Era molto strano: dov’era mai in lei un qualche tangibile legame tra le sue impressioni e le sue azioni? Caspar Goodwood non aveva mai corrisposto al suo ideale di persona piacevole, ed ella supponeva che fosse questa la ragione per cui era così aspramente critica nei suoi confronti. Quando però Lord Warburton, che non solo vi corrispondeva, ma anche ampliava i limiti della definizione, impetrò da lei approvazione, ella si sentì tuttavia insoddisfatta. Era strano davvero.

Vi behöver inte civil nedrustning, vi behöver universell nedrustning.

Es preciso que los padres, cuya primera e intransferible obligación y derecho es el de educar a los hijos, tengan absoluta libertad en la elección de las escuelas. El poder público, a quien pertenece proteger y defender la libertad de los ciudadanos, atendiendo a la justicia distributiva, debe procurar distribuir las ayudas públicas de forme que los padres puedan escoger con libertad absoluta, según su propia conciencia, las escuelas para sus hijos. Por los demás, el Estado debe procurar que a todos los ciudadanos sea accesible la conveniente participación en la cultura y que se preparen debidamente para el cumplimiento de sus obligaciones y derechos civiles. Por consiguiente, el mismo Estado debe proteger el derecho de los niños a una educación escolar conveniente, vigilar la capacidad de los maestros y la eficacia de los estudios, mirar por la salud de los alumnos y promover, en general, toda la obra escolar, teniendo en cuenta el principio de que su función es subsidiario y excluyendo, por tanto, cualquier monopolio de las escuelas, que se opone a os derechos nativos de la persona humana, al progreso y a la divulgación de la misma cultura, a la convivencia pacífica de los ciudadanos y al pluralismo que hoy predomina en muchas sociedades. El Sagrado Concilio exhorta a los cristianos que ayuden de buen grado a encontrar los métodos aptos de educación y de ordenación de los estudios y a formar a los maestros que puedan educar convenientemente a los jóvenes y que atiendan con sus ayudas, sobre todo por medio de asociaciones de los padres de familia, toda la labor de la escuela máxime la educación moral que en ella debe darse.

Consciente, además, la Iglesia del gravísimo deber de procurar cuidadosamente la educación moral y religiosa de todos sus hijos, es necesario que atienda con afecto particular y con su ayuda a los muchísimos que se educan en escuelas no católicas, ya por medio del testimonio de la vida de los maestros y formadores, ya por la acción apostólica de los condiscípulos, ya, sobre todo, por el ministerio de los sacerdotes y de los seglares, que les enseñan la doctrina de la salvación, de una forma acomodada a la edad y a las circunstancias y les prestan ayuda espiritual con medios oportunos y según la condición de las cosas y de los tiempos. Recuerda a los padres la grave obligación que les atañe de disponer, a aun de exigir, todo lo necesario para que sus hijos puedan disfrutar de tales ayudas y progresen en la formación cristiana a la par que en la profana. Además, la Iglesia aplaude cordialmente a las autoridades y sociedades civiles que, teniendo en cuenta el pluralismo de la sociedad moderna y favoreciendo la debida libertad religiosa, ayudan a las familias para que pueda darse a sus hijos en todas las escuelas una educación conforme a los principios morales y religiosos de las familias.

El último cuarto del siglo VI tuvo extraordinaria importancia para los destinos del reino visigodo. Establecida la capital en Toledo, el reino toledano —que así pudo llamarse desde entonces— extendió de modo efectivo su poder sobre casi toda la Península por obra de un gran monarca, Leovigildo, que anexionó también a sus dominios el reino suevo de Galicia, que sobrevivía independiente en el noroeste peninsular desde la época de las invasiones. El hijo de Leovigildo, Recaredo, fue el promotor de la conversión de su pueblo al catolicismo, iniciando así la época de la Monarquía visigodo-católica, que se prolongó hasta principios del siglo VIII. El siglo VII presenció en España un notable florecimiento cultural, cuyo máximo exponente fue san Isidoro de Sevilla. Ese siglo revistió también extraordinaria importancia desde el punto de vista constitucional, con la institucionalización de la Monarquía electiva; eclesiástico, por la reunión de la célebre serie de concilios toledanos; y jurídico, por la promulgación de un gran código de legislación civil.

Few persons appreciate the steadiness and courage required, when all around is in flight and confusion, for a force to advance steadily to the post of danger in front and meet the exulting enemy. Such men are heroes, and far more worthy of honor than those who fight in the full blaze of successful warfare.

Racism is not the exclusive attribute of young nations where sometimes it hides beneath the rivalries of clans and political parties, with heavy losses for justice and at the risk of civil wars. It is still an obstacle to collaboration and a cause of division and hatred within countries whenever individuals and families see the inviolable rights of the human person held in scorn as they themselves are unjustly subjected to a regime of discrimination because of their race or their color.

Ah, voglio fare un’esortazione ai giovani: voglia di studiare, voglia di lavorare (anche usando le mani, anche sporcandole) e poche pugnette in testa vi porteranno lontano, nonostante i populisti-fancazzisti che avrete sempre intorno alle balle. E, soprattutto, per tutti, smettete di lagnarvi e guardate al futuro, che sarà migliore anche grazie al vostro contributo. Perciò viva l’Italia. Fate i precari qui da noi attivandovi contro ogni forma di stortura, promuovendo una rivoluzione civile che parte in primis dal comportamento di ognuno di noi. Emigrate con idee chiare e forza di volontà estrema. Oppure fate con lungimiranza i trafficanti di talenti. In ogni caso fate e smettete di lagnarvi.

The doctrine that justification consists simply in pardon, and consequent restoration, assumes that the divine law is imperfect and mutable. In human governments it is often expedient and right that men justly condemned to suffer the penalty of the law should be pardoned. Human laws must be general. They cannot take in all the circumstances of each particular case. Their execution would often work hardship or injustice. Human judgments may therefore often be set aside. It is not so with the divine law. The law of the Lord is perfect. And being perfect it cannot be disregarded. It demands nothing which ought not to be demanded. It threatens nothing which ought not to be inflicted. 126It is in fact its own executioner. Sin is death. (Rom. vii. 6.) The justice of God makes punishment as inseparable from sin, as life is from holiness. The penalty of the law is immutable, and as little capable of being set aside as the precept. Accordingly the Scriptures everywhere teach that in the justification of the sinner there is no relaxation of the penalty. There is no setting aside, or disregarding the demands of the law. We are delivered from the law, not by its abrogation, but by its execution. (Gal. ii. 19.) We are freed from the law by the body of Christ. (Rom. vii. 4.) Christ having taken our places bore our sins in his own body on the tree. (1 Pet. ii. 24.) The handwriting which was against us, he took out of the way, nailing it to his cross. (Col. ii. 14.) We are therefore not under the law, but under grace. (Rom. vi. 14.) Such representations are inconsistent with the theory which supposes that the law may be dispensed with; that the restoration of sinners to the favour and fellowship of God, requires no satisfaction to its demands; that the believer is pardoned and restored to fellowship with God, just as a thief or forger is pardoned and restored to his civil rights by the executive in human governments. This is against the Scriptures. God is just in justifying the sinner. He acts according to justice.

Fu allora che cominciai a percepire per la prima volta qualcosa dello squallore diffuso di un paese in guerra, un'infezione così grave che sembrava corrompere la terra e privarla di colore, di vita e di suoni. Quello non era il campo di battaglia, ma vi erano stati commessi atti di guerra, piccoli omicidi, piccoli eccessi di vendetta. Il paesaggio era appestato, macchiato e screziato e tutta l'umanità sembrava essere sbiadita. La normale spinta vitale si era arrestata, non si muoveva nulla, persino gli alberi sembravano disseccati. Non si vedevano cani o bambini, cavalli o ragazze, camini fumanti o bucati stesi ad asciugare, nessuno intento a parlare sulla soglia di casa o camminare lungo il fiume, a sporgersi dalle finestre o a osservare il passaggio del treno... soltanto un sudiciume senza vita sui tetti e sui campi, come qualcosa di cancellato o in stato di coma. Peggio di un paese in guerra, quello era in guerra con se stesso... uno sciupio estremo, più permanente.

The modern method of decision by competitive destruction took form in this Hapsburg-Valois debate.II

theologies are proved or disproved in history by competitive slaughter or fertility.

Lest there be any doubt, I took A Room with a View from my purse and opened to Chapter VI. It is a lovely oddity of human nature that a person is more inclined to interrupt two people in conversation than one person alone with a book, even if it is a foolish romance:

on both sides God was conscripted into military service.

in Islam cleanliness was really next to godliness.

Manifest destiny”—i.e., desire plus power—

he married, at sixty-eight, a pretty woman of twenty-seven, and survived even this trial.

Permanecí junto al río Orontes mientras los carros de combate sirios bombardeaban la antigua ciudad; vi a los heridos, cubiertos de sangres, tirados junto a sus vehículos blindados, a los civiles muertos de hambre que hurgaban en busca de pan rancio. Se dijo que hasta 20.000 personas murieron en los túneles subterráneos y edificios que explotaron. Quizá la cifra verdadera estaba más cerca de los 10.000, pero la mayor parte de la vieja ciudad quedó destruida.

theater

1455-1485 The War of the Roses The War of the Roses came just two years after the conclusion of the Hundred Years War. The War of the Roses in England was a series of battles between the House of York and the House of Lancaster. Each side brandished roses to represent itself; the Lancasters had a red rose and the Yorks a white rose, hence the name of this civil war ‘The War of the Roses.’ It was a mix of disagreements that brought about this destructive civil war. Both parties, being decedents of Edward III, claimed rights to the throne. And when the Lancastrian King Henry VI came to power in 1422 and proved

his intellect was keen enough to see good reasons for every course in every crisis;

The blade caught the edge of his flight jacket…not him. Ridoc flies at the cook, and my hands slip off his stomach. “Asshole!” Ridoc shouts, and I pivot to see him plow his fist into the cook’s face. “I have four uniforms, but only one fucking flight jacket, and I”—punch—“hate”—punch—“sewing!” Ridoc yanks my dagger from the cook’s hand, and the man slides down the doorframe, his eyes fluttering shut. “For fuck’s sake, you’re supposed to be the civilized isle!” He wipes my blade on the cook’s tunic, then turns and walks back toward me. “What is the wisdom in a kitchen cook attacking two trained killers?” His face falls. “Vi, you all right?” I gulp for air and nod. “Yeah. I just thought…but I’m fine. And you’re fine. And everything is…fine, except Garrick, so we should—” Understanding softens his eyes, and he wraps his arm around my shoulders, pulling me into a quick but gentle hug. “Yeah, I love you, too.

The blade caught the edge of his flight jacket…not him. Ridoc flies at the cook, and my hands slip off his stomach. “Asshole!” Ridoc shouts, and I pivot to see him plow his fist into the cook’s face. “I have four uniforms, but only one fucking flight jacket, and I”—punch—“hate”—punch—“sewing!” Ridoc yanks my dagger from the cook’s hand, and the man slides down the doorframe, his eyes fluttering shut. “For fuck’s sake, you’re supposed to be the civilized isle!” He wipes my blade on the cook’s tunic, then turns and walks back toward me. “What is the wisdom in a kitchen cook attacking two trained killers?” His face falls. “Vi, you all right?

his strongest passion was for literature, the musical magic of words opening the door to a world of imagination and delight.

persecution of beliefs is futile; martyrdom for an idea spreads the idea far more rapidly than the martyr could have done had he been allowed to live.

a natural death was a disgrace that no man could survive.

LUCIUS CATILINE was a man of noble birth, and of eminent mental and personal endowments; but of a vicious and depraved disposition. His delight, from his youth, had been in civil commotions, bloodshed, robbery, and sedition; and in such scenes he had spent his early years. His constitution could endure hunger, want of sleep, and cold, to a degree surpassing belief. His mind was daring, subtle, and versatile, capable of pretending or dissembling whatever he wished. He was covetous of other men's property, and prodigal of his own. He had abundance of eloquence, though but little wisdom. His insatiable ambition was always pursuing objects extravagant, romantic, and unattainable. (Chapter 5) [L. Catilina, nobili genere natus, fuit magna vi et animi et corporis, sed ingenio malo pravoque. Huic ab adulescentia bella intestina, caedes, rapinae, discordia civilis grata fuere ibique iuventutem suam exercuit. Corpus patiens inediae, algoris, vigiliae supra quam quoiquam credibile est. Animus audax, subdolus, varius, quoius rei lubet simulator ac dissimulator, alieni appetens, sui profusus, ardens in cupiditatibus; satis eloquentiae, sapientiae parum. Vastus animus immoderata, incredibilia, nimis alta semper cupiebat.]

The individual succumbs, but he does not die if he has left something to mankind.

It was a cruel age, and its laws corresponded to a pitiless economy, a shameful pauperism, a somber art, and a theology whose God had repudiated Christ.

History is in some aspects an alternation of contrasting themes: the moods and forms of one age are repudiated by the next,

Empires are sustained by the solidarity of the people, and this can be best secured through the inculcation and practice of the same religion;

Every empire passes through successive phases. (1) A victorious nomad tribe settles down to enjoy its conquest of a terrain or state. “The least civilized peoples make the most extensive conquests.”71 (2) As social relations become more complex, a more concentrated authority is required for the maintenance of order; the tribal chieftain becomes king. (3) In this settled order wealth grows, cities multiply, education and literature develop, the arts find patrons, science and philosophy lift their heads. Advanced urbanization and comfortable wealth mark the beginning of decay. (4) The enriched society comes to prefer pleasure, luxury, and ease to enterprise, risk, or war; religion loses its hold on human imagination or belief; morals deteriorate, pederasty grows; the martial virtues and pursuits decline; mercenaries are hired to defend the society; these lack the ardor of patriotism or religious faith; the poorly defended wealth invites attack by the hungry, seething millions beyond the frontiers. (5) External attack, or internal intrigue, or both together, overthrow the state.72

he continued his studies until “I found at last that I knew something”54—a characteristic delusion of youth.

Nemesis here worked leisurely, lengthening the revenge of the gods from clean or sudden death to prolonged and ignominious decay.