Legacy Modernization Quotes

Becoming a modern society is about industrialization, urbanization, and rising levels of literacy, education, and wealth. The qualities that make a society Western, in contrast, are special: the classical legacy, Christianity, the separation of church and state, the rule of law, civil society.

The dominant theories of elite art and criticism in the 20th century grew out of a militant denial of human nature. One legacy is ugly, baffling, and insulting art. The other is pretentious and unintelligible scholarship. And they’re surprised that people are staying away in droves?

Compared to the unleashed forces of warfare and of faith, Mount Vesuvius was kinder to the legacy of antiquity.

Each time we use our cell phones, snap pictures with a camera, or use a search engine’s algorithms, we benefit from the legacy of Muhammad’s modern mindset. His mindset is not tied to Mecca or Medina, for as the Golden Age political philosopher Al-Farabi observed, “Medina is not a location but the manner in which a community comes together.” Indeed, people of any culture or race can establish a “place of flowing change.” As Muhammad declared in the final days of his life, “My progeny are those who uphold my legacy!

A legacy that powerful does not disappear. Next to the Egyptians, the Greeks and Romans were babies. Our modern nations like Great Britain and America? Blinks of an eye...The very oldest root of civilization, at least of Western civilization, is Egypt. Look at the pyramid on the dollar bill. Look at the Washington Monument—the world’s largest Egyptian obelisk. Egypt is still.......very much alive.

In the 1890s, when Freud was in the dawn of his career, he was struck by how many of his female patients were revealing childhood incest victimization to him. Freud concluded that child sexual abuse was one of the major causes of emotional disturbances in adult women and wrote a brilliant and humane paper called “The Aetiology of Hysteria.” However, rather than receiving acclaim from his colleagues for his ground-breaking insights, Freud met with scorn. He was ridiculed for believing that men of excellent reputation (most of his patients came from upstanding homes) could be perpetrators of incest. Within a few years, Freud buckled under this heavy pressure and recanted his conclusions. In their place he proposed the “Oedipus complex,” which became the foundation of modern psychology. According to this theory any young girl actually desires sexual contact with her father, because she wants to compete with her mother to be the most special person in his life. Freud used this construct to conclude that the episodes of incestuous abuse his clients had revealed to him had never taken place; they were simply fantasies of events the women had wished for when they were children and that the women had come to believe were real. This construct started a hundred-year history in the mental health field of blaming victims for the abuse perpetrated on them and outright discrediting of women’s and children’s reports of mistreatment by men. Once abuse was denied in this way, the stage was set for some psychologists to take the view that any violent or sexually exploitative behaviors that couldn’t be denied—because they were simply too obvious—should be considered mutually caused. Psychological literature is thus full of descriptions of young children who “seduce” adults into sexual encounters and of women whose “provocative” behavior causes men to become violent or sexually assaultive toward them. I wish I could say that these theories have long since lost their influence, but I can’t. A psychologist who is currently one of the most influential professionals nationally in the field of custody disputes writes that women provoke men’s violence by “resisting their control” or by “attempting to leave.” She promotes the Oedipus complex theory, including the claim that girls wish for sexual contact with their fathers. In her writing she makes the observation that young girls are often involved in “mutually seductive” relationships with their violent fathers, and it is on the basis of such “research” that some courts have set their protocols. The Freudian legacy thus remains strong.

For the normative self-understanding of modernity, Christianity has functioned as more than just a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk.

The larger question is, as virologist Jonas Salk once asked, "Are we being good ancestors?

No group-living nonhuman primate is monogamous, and adultery has been documented in every human culture studied- including those in which fornicators are routinely stoned to death. In light of all of this bloody retribution, it's hard to see how monogamy comes "naturally" to our species. Why would so many risk their reputations, families, careers- even presidential legacies- for something that runs against human nature? Were monogamy an ancient, evolved trait characteristic of our species, as the standard narrative insists, these ubiquitous transgressions would be infrequent and such horrible enforcement unnecessary. No creature needs to be threatened with death to act in accord with its own nature.

What is remarkable is that there are no traces of evolution from simple to sophisticated, and the same is true of mathematics, medicine, astronomy and architecture and of Egypt's amazingly rich and convoluted religio-mythological system (even the central content of such refined works as the Book of the Dead existed right at the start of the dynastic period). 7 The majority of Egyptologists will not consider the implications of Egypt's early sophistication. These implications are startling, according to a number of more daring thinkers. John Anthony West, an expert on the early dynastic period, asks: How does a complex civilization spring full-blown into being? Look at a 1905 automobile and compare it to a modern one. There is no mistaking the process of `development'. But in Egypt there are no parallels. Everything is right there at the start. The answer to the mystery is of course obvious but, because it is repellent to the prevailing cast of modern thinking, it is seldom considered. Egyptian civilization was not a `development', it was a legacy.

Americans make more trash than anyone else on the planet, throwing away about 7.1 pounds per person per day, 365 days a year. Across a lifetime that rate means, on average, we are each on track to generate 102 tons of trash. Each of our bodies may occupy only one cemetery plot when we’re done with this world, but a single person’s 102-ton trash legacy will require the equivalent of 1,100 graves. Much of that refuse will outlast any grave marker, pharaoh’s pyramid or modern skyscraper: One of the few relics of our civilization guaranteed to be recognizable twenty thousand years from now is the potato chip bag.

One thing becomes very clear; if the Empire declines and if it continues to exist only nominally, its antagonist, the Church, after enjoying untrammeled freedom from its ancient foe, did not know how to assume its legacy, and demonstrated its inability to organize the Western world according to the Guelph ideal. What replaced the Empire was not the Church at the head of a reinvigorated "Christendom," but the multiplicity of national states that were increasingly intolerant of any higher principle of authority.

When you can’t keep women out anymore, and you can’t force them all to become secretaries or teachers because modern social politics demand that you at least pretend to support gender equality in the workplace, what can you do to keep women out of powerful positions in business? You can set them up to fail—or, to be more accurate, you set them up to fall.

Empress Dowager Cixi’s legacy was manifold and towering.

Epistemology is still a central issue in philosophy, and we moderns are particularly vexed with the question of how we can come to know anything outside what we already know, that is, how we can climb out of our own culture’s basic assumptions, and how we can hope to see beyond our brains’ basic formation.

We have left behind the rosy agrarian rhetoric and slaveholding reality of Jeffersonian democracy and reside in the bustling world of trade, industry, stock markets, and banks that Hamilton envisioned. (Hamilton’s staunch abolitionism formed an integral feature of this economic vision.) He has also emerged as the uncontested visionary in anticipating the shape and powers of the federal government. At a time when Jefferson and Madison celebrated legislative power as the purest expression of the popular will, Hamilton argued for a dynamic executive branch and an independent judiciary, along with a professional military, a central bank, and an advanced financial system. Today, we are indisputably the heirs to Hamilton’s America, and to repudiate his legacy is, in many ways, to repudiate the modern world.

However, the most challenging comparison is that we—the United States of America, the leaders of the modern-day heretical kingdom of Christendom, one exceptional nation that for centuries has been thriving, growing, and expanding (supposedly) under God—are not that dissimilar from Nazi Germany.

Threaded through the reverie for carbon capture is a fantasy of industrial absolution—that a technology could be almost dreamed into being that could purify the ecological legacy of modernity, even perhaps eliminate its footprint entirely.

The myth of Christian martyrdom and persecution needs to be corrected, because it has left us with a dangerous legacy that poisons the well of public discourse. This affects not just Christians, but everyone. We cannot use the mere fact that we feel persecuted as evidence that our cause is just or as the grounds for rhetorical or actual war. We cannot use the supposed moral superiority of our ancient martyrs to demonstrate the intrinsic superiority of our modern religious beliefs or ideological positions. Once we recognize that feeling persecuted is not proof of anything, then we have to engage in serious intellectual and moral debate about the actual issues at hand.

Racist legacy laws and modern racist practices are all part of the same system, and it needs to be changed now.

We do have the ability to manifest things, but our purpose, our end, our legacy is also controlled by our destiny. So focus on what comes easy—that is your destined life.

The experience bestowed a strange psychological legacy, leaving Steinbeck with a profound sense of vulnerability which shaped him as a writer.

The ancients weren’t merely dreamers – they were engineers.

Rome wasn’t just a city—it was a living memory, carved in stone and whispered through fountains.

Raphael painted not just with colour, but with code—each brushstroke concealing a secret yearning to be understood.

But the modern Pharisees don’t see it that way. Instead, these critics put on their $100 blue jeans, leave their nice homes, drive their SUVs to the trendy coffee shop down the street, pull out their $1,000 MacBooks, sip their $8 coffees, and type blog posts about how wealth is evil.

One could spend a lifetime reading the works of scholars like al-Bukhārī, al-Dhahabī, and Ibn Hajar, and two lifetimes trying to keep up with them.

Leadership is not just about building an individual legacy. It is about creating a legacy that will benefit communities and many countries.

The Goddess ethos is: living for love, light, and legacy.

Modern Existentialism... is a total European creation, perhaps the last philosophic legacy of Europe to America or whatever other civilization is now on its way to supplant Europe.

Dear Leader, Leadership is not about building your own empire. It is about building a legacy that can benefit the entire community.

Together, Sophie, Étienne and Laurent represented a rare and complementary combination of artistic intuition, technical expertise, and philosophical inquiry.

Each discovery felt like an invitation… to uncover the stories it held, both celebrated and obscured by time.

It’s as if history and the present are alive together, breathing the same air.

The brain is the hungriest organ in the body, with a metabolic rate sixteen times that of muscle tissue per unit weight. In modern humans, it accounts for 20 to 25 percent of an adult’s energy needs.

Children are told to humor their elders who still believe in such things and have never had the scientific and technical training that would show them how incompatible such notions are with modern science.

Power, my young friends, is nothing but fear in disguise. Those who seek power do so because they are afraid — afraid of their own insignificance, afraid of losing control, afraid of facing the truth about themselves.

For at the beginning of the twentieth century, the nation had been struggling to find its way. Terror had raged, a second civil war had threatened to split the nation into new feuding armies, and the inequities of industrial life had brutalized too many lives. Three men who were caught up in those traumatic times, shaped by them, found with their talents, energy, and ideals a way out of it, both for themselves and for the nation. Darrow, Billy, D.W. were all flawed - egotists, temperamental, and too often morally complacent. But as their careers and lives intersected in Los Angeles at the tail end of the first decade of the twentieth century, each in his own way helped to move America into the modern world. They were individuals willing to fight for their beliefs; and the legacy of their battles, their cultural and political brawls, remains part of our national consciousness.

The end of toleration in 1685 left a legacy of bitterness and instability in France, for it failed to destroy the Huguenots, while encouraging an arrogance and exclusiveness within the established Catholic Church. In the great French. Revolution after 1789 this divide was one of the forces encouraging the extraordinary degree of revulsion against Catholic Church institutions, clergy and religious that produced the atrocities of the 1790s; beyond that it created the anticlericalism which has been so characteristic of the left in the politics of modern southern Europe. In the history of modern France, it is striking how the areas in the south that after 1572 formed the Protestant heartlands continued to form the backbone of anti-clerical, anti-monarchical voters for successive Republics, and even in the late twentieth century they were still delivering a reliable vote for French Socialism.

This book tells the imaginary origin of a ranch near Calgary where I worked as cook's helper. It is the first in a series about the fictional ranch family, progressing from the 1880's when this book is set, right up to modern times.

The city of Paris was alive in every sense, a living museum where history pulsed through every corner... Along the Seine, artists sketched beneath rows of ancient trees, their easels propped against the trunks as they captured the city’s timeless beauty.

Most of the life goals that people pursue at the level of "characteristic adaptations" can be sorted [...] into four categories: work and achievement, relationships and intimacy, religion and spirituality, and generativity (leaving a legacy and contributing something to society). Although it is generally good for you to pursue goals, not all goals are equal. People who strive primarily for wealth and achievement are [...] less happy, on average, than those whose strivings focus on the other three categories.

The Bible also commands you to kill a bride discovered not to be a virgin... and Jesus recommends plucking out your eyes if you lust after a woman (Mt 5:28-29). To be a good Christian and blend into modern society one must be very skillful at choosing one’s cherries.

It’s remarkable how much we owe to symbols,” she said, her voice thoughtful. “Not just in communication, but in the way they shape collective memory. Think of the ankh in Egypt, or the caduceus in Mesopotamia. They weren’t just symbols; they were cultural cornerstones.

In many ways, it is hard for modern people living in First World countries to conceive of a pandemic sweeping around the world and killing millions of people, and it is even harder to believe that something as common as influenza could cause such widespread illness and death.

These days the legacy newborn babies bring into the world with them isn’t a lack of nutrition, but the opposite. So they are not only being born into households where people eat more and exercise less, but have an innate and enhanced vulnerability to succumb to the diseases that poor lifestyles bring. It has been suggested that children growing up today will be the first in modern history to live shorter, less healthy lives than those of their parents. We aren’t just eating ourselves into early graves, it seems, but breeding children to jump in alongside us.

As they stepped out onto the bustling boulevard, the glow of the city lights reflected their shared sense of wonder. Paris, with its endless contradictions and eternal allure, was not just their backdrop but their muse, inspiring them to keep asking, keep seeking, and keep dreaming.

Bonhoeffer’s permanent legacy as a theologian has been to show that in the modern world, as in Josiah’s and Huldah’s Jerusalem, fostering the discomfiting yet life-giving practice of reading the Bible against ourselves is a major public responsibility of the Christian teacher and theologian.

Among the many things that religious tradition holds in store for us is a legacy of wonder. The surest way to suppress our ability to understand the meaning of God and the importance of worship is to take things for granted. Indifference to the sublime wonder of living is the root of sin. Modern

True, but I’d argue that it’s the application of those symbols that truly matters. Take the Egyptian ankh, for example, with its T-shape topped by a droplet-shaped loop. It wasn’t just a spiritual icon; it also appeared in practical contexts, such as architectural designs. The ancients weren’t merely dreamers – they were engineers.

Bullheaded as he was, he was the perfect commander for an enterprise committed to endless abortive assaulting. Indeed, one powerful legacy of Haig’s performance is the conviction among the imaginative and intelligent today of the unredeemable defectiveness of all civil and military leaders. Haig could be said to have established the paradigm.

The United States was founded as a capitalist state and an empire on conquered land, with capital in the form of slaves, hence the term chattel slavery; this was exceptional in the world and has remained exceptional. The capitalist firearms industry was among the first successful modern corporations. Gun proliferation and gun violence today are among its legacies.

Operation Legacy allowed the British to nurture a memory of Empire that was deeply deceptive – a collective confabulation of an imperial mission that had brought nothing but progress and good order to a previously savage world, unlike the French, Italians, Belgians, Germans and Portuguese – those inferior colonial powers whose adventures had been essentially brutal, cynical and exploitative.

Poverty thinking is always focused on other people’s money, and it often gets obsessively focused on an unbiblical notion of equality (which we’ll discuss in more detail in the next chapter). If there are two people in a room, one rich and one broke, then a modern-day Robin Hood should come in, take the rich person’s money, and give it to the broke person. The fact that Robin Hood was a thief isn’t important.

Ironically, the inborn factor that is most likely to be making the major contribution to the savageries of modern war is the powerful human inclination to co-operate. This is a legacy from our ancient hunting past, when we had to co-operate or starve. It was the only way we could hope to defeat large prey animals. All that a modern dictator has to do is to play on this inherent sense of human group-loyalty and to expand and organize this group into a full-scale army. By converting the naturally helpful into the excessively patriotic, he can easily persuade them to kill strangers, not as acts of inborn brutality, but as laudable acts of companion-protection. If our ancestors had not become so innately co-operative, it might be much more difficult today to raise an army and send it into battle as an organized force.

George W. Bush’s legacy will always be defined by the events of September 11, 2001, which provided him with something of a delayed mandate. Without 9/11, there would have been no unconstitutional Patriot Act, no Homeland Security Department, no decade-long occupation of Iraq and Afghanistan, and no open-ended “war on terror.” As such, it is important to look closely at exactly what really happened on 9/11/2001.

Why would so many risk their reputations, families, careers—even presidential legacies—for something that runs against human nature? Were monogamy an ancient, evolved trait characteristic of our species, as the standard narrative insists, these ubiquitous transgressions would be infrequent and such horrible enforcement unnecessary. No creature needs to be threatened with death to act in accord with its own nature.

Alexander emerges as an almost Hamlet-like figure, more sinned against than sinning. In a sense Alexander, too, was haunted and motivated by his father’s ghost... He may well have saved more lives than he destroyed and was rarely gratuitous in the use of violence... his legacy is enormous. He was the founder of the Hellenistic Age, which in turn has bequeathed us the foundations of our modern art, science and culture.

In a decade that would become known as the Roaring Twenties, a “Jazz Age” glamorized in the works of authors like F. Scott Fitzgerald, the modern club was born. Five years into prohibition, there were between 30,000 and 100,000 speakeasy clubs in operation in New York City alone, and it was already evident that the dream of a dry America had crumbled. Put simply, the population´s demand for alcohol had superseded the need for sobriety. Another

This is why it is not true that culture can be, even temporarily, suspended in order to make way for a new culture. Man’s unbroken testimony as to his suffering and his nobility cannot be suspended; the act of breathing cannot be suspended. There is no culture without legacy, and we cannot and must not reject anything of ours, the legacy of the West. Whatever the works of the future may be, they will bear the same secret, made up of courage and freedom, nourished by the daring of thousands of artists of all times and all nations. Yes, when modern tyranny shows us that, even when confined to his calling, the artist is a public enemy, it is right. But in this way tyranny pays its respects, through the artist, to an image of man that nothing has ever been able to crush. My conclusion will be simple. It will consist of saying, in the very midst of the sound and the fury of our history: “Let us rejoice.

While the psychiatric establishment was debating theories of toxic parenting and childhood psychosis, however, Asperger’s lost tribe was putting its autistic intelligence to work by building the foundations of a society better suited to its needs and interests. Like Henry Cavendish, they refused to accept their circumstances as given. By coming up with ways of socializing on their own terms, they sketched out a blueprint for the modern networked world.

Marathon In 490 B.C., a Greek messenger named Pheidippides ran twenty-six miles, from Marathon to Athens, to bring the senate news of a battle. He died from exhaustion, but his memory lives on thanks to the “marathon,” a twenty-six-mile footrace named in his honor. I thought it would be neat to bring Pheidippides to a modern-day marathon and talk to him about his awesome legacy.   ME: So, Pheidippides: What was it like to run the first “marathon”? PHEIDIPPIDES: It was the worst experience of my life. ME: How did it come about? PHEIDIPPIDES: My general gave the order. I begged him, “Please, don’t make me do this.” But he hardened his heart and told me, “You must.” And so I ran the distance, and it caused my death. ME: How did you feel when you finally reached your destination? PHEIDIPPIDES: I was already on the brink of death when I entered the senate hall. I could actually feel my life slipping away. So I recited my simple message, and then, with my final breath, I prayed to the gods that no human being, be he Greek or Persian, would ever again have to experience so horrible an ordeal. ME: Hey, here come the runners! Wooooh! PHEIDIPPIDES: Who are these people? Where are they going? ME: From one end of New York to the other. It’s a twenty-six-mile distance. Sound familiar? PHEIDIPPIDES: What message do they carry…and to whom? ME: Oh, they’re not messengers. PHEIDIPPIDES: But then…who has forced them to do this? ME: No one. It’s like, you know, a way of testing yourself. PHEIDIPPIDES: But surely, a general or king has said to them, “You must do this. Do this or you will be killed.” ME: No, they just signed up. Hey, look at that old guy with the beard! Pretty inspiring, huh? Still shuffling around after all these years. PHEIDIPPIDES: We must rescue that man. We must save his life. ME: Oh, he knows what he’s doing. He probably runs this thing every year. PHEIDIPPIDES: Is he…under a curse? ME: No.

Historian C. John Sommerville calls the Puritans “the first modern parents”; anthropologist David Lancy, a little more pointedly, describes them as “the first anxious parents.” Either way, their legacy is clear. The Puritans simultaneously established two American traditions: (1) making child-rearing an all-consuming DIY activity, and (2) ruining things for everyone. Before, benign neglect was the norm. Now you had to either obsess over your children or feel guilty for failing to.

The urge to reproduce, once inextricably linked to sex, may have a connection to a neurotic fantasy of cheating death by creating an enduring legacy. You can test the primal strength of this cultural idea by noting how no one questions the rationality of reproduction, even in a world of rapidly dwindling resources. Meanwhile, people who choose not to have children often receive both religious and secular disdain as selfish, the breakers of an unspoken social contract, or simply odd.

One thing becomes very clear; of the Empire declines and if it continues to exist only nominally, its antagonist, the Church, after enjoying untrammeled freedom from its ancient foe, did not know how to assume its legacy, and demonstrated its inability to organize the Western world according to the Guelph ideal. What replaced the Empire was not the Church at the head of a reinvigorated "Christendom," but the multiplicity of national states that were increasingly intolerant of any higher principle of authority.

Even William felt regret for all the oppression and brutality he had dished out, and on his deathbed speculated on his legacy: ‘I fell on the English of the northern counties like a raving lion, subjecting them to the calamity of a cruel famine and by so doing became the barbarous murderer of many thousands, young and old, of that fine race of people. I have persecuted its inhabitants beyond all reason. Whether noble or commons I have cruelly oppressed them; many I have unjustly disinherited.’3 If only modern politicians could be so honest in their autobiographies.

Pilgrims from all over the world were making their way to the place deemed the pearl of the Middle East. The city was reminiscent of a modern-day Persepolis. Its buildings, like towering pillars, tested the sky’s limit. The evenly paved roads belched with the smell of new tarmac, as if a million masons woke up every morning and by hand lay asphalt one grain at a time. People of all colors, ethnicities, creed and social statuses came bearing money, knowledge or experience in order to build their legacies in the new kingdom, sprouting out of the desert. Dubai had arrived.

Coke’s influence was direct, Bacon’s more subtle, but Williams built upon the grounding both provided him, adding his own insights and his own conclusions, leaving a legacy of his own. It would be he, not Thomas Jefferson, who first called for a “wall of separation” to describe the relationship of church and state which both he and Jefferson demanded. It would be he who created the first government in the world that built such a wall. And it would be he who first defined the word “liberty” in modern terms, and saw the relationship between a free individual and the state in a modern way.

In the modern era, teachers and scholarship have traditionally laid strenuous emphasis on the fact that Briseis, the woman taken from Achilles in Book One, was his géras, his war prize, the implication being that her loss for Achilles meant only loss of honor, an emphasis that may be a legacy of the homoerotic culture in which the classics and the Iliad were so strenuously taught—namely, the British public-school system: handsome and glamorous Achilles didn’t really like women, he was only upset because he’d lost his prize! Homer’s Achilles, however, above all else, is spectacularly adept at articulating his own feelings, and in the Embassy he says, “‘Are the sons of Atreus alone among mortal men the ones / who love their wives? Since any who is a good man, and careful, / loves her who is his own and cares for her, even as I now / loved this one from my heart, though it was my spear that won her’ ” (9.340ff.). The Iliad ’s depiction of both Achilles and Patroklos is nonchalantly heterosexual. At the conclusion of the Embassy, when Agamemnon’s ambassadors have departed, “Achilles slept in the inward corner of the strong-built shelter, / and a woman lay beside him, one he had taken from Lesbos, / Phorbas’ daughter, Diomede of the fair colouring. / In the other corner Patroklos went to bed; with him also / was a girl, Iphis the fair-girdled, whom brilliant Achilles / gave him, when he took sheer Skyros” (9.663ff.). The nature of the relationship between Achilles and Patroklos played an unlikely role in a lawsuit of the mid-fourth century B.C., brought by the orator Aeschines against one Timarchus, a prominent politician in Athens who had charged him with treason. Hoping to discredit Timarchus prior to the treason trial, Aeschines attacked Timarchus’ morality, charging him with pederasty. Since the same charge could have been brought against Aeschines, the orator takes pains to differentiate between his impulses and those of the plaintiff: “The distinction which I draw is this—to be in love with those who are beautiful and chaste is the experience of a kind-hearted and generous soul”; Aeschines, Contra Timarchus 137, in C. D. Adams, trans., The Speeches of Aeschines (Cambridge, MA, 1958), 111. For proof of such love, Aeschines cited the relationship between Achilles and Patroklos; his citation is of great interest for representing the longest extant quotation of Homer by an ancient author. 32

So why did strong, modern states not emerge in Latin America as they did in Europe? If there is a single factor that explains this outcome, it is the relative absence of interstate war in the New World. We have seen how central war and preparation for war were in the creation of modern states in China, Prussia, and France. Even in the United States, state building has been driven by national security concerns throughout the twentieth century. Though Europe has been remarkably peaceful since 1945, the prior centuries were characterized by high and endemic levels of interstate violence. Over the past two centuries, the major political acts that reconfigured the map of Europe—the French Revolution and Napoleonic Wars, and the wars of unification of Italy and Germany—all involved high levels of violence, culminating in the two world wars of the twentieth century. There has been plenty of violence in Latin America, of course: today the region is infested with drug cartels, street gangs, and a few remaining guerrilla groups, all of which inflict enormous sufferings on local populations. But in comparison with Europe, Latin America has been a peaceful place in terms of interstate war. This has been a blessing for the region, but it has also left a problematic institutional legacy.

Islamic tradition does not recognize such presumptuous and conceited preoccupation as "reviewing", which is now widely practised among scholars who regard highly this legacy of the Western tradition modern scholarship. a Muslim scholar, with the work of another before him, would either - according to Islamic tradition - refute it (radd), or elaborate it further in commentary (sharh) as the occasion demands. there is no such thing as "reviewing" it, whether the "review" is termed as such or as any other term which describes it. If there are petty mistakes they turn a blind eye to them; if there are obscurities they explain them in commentary - they polish a positive work and make it shine.

When Affirmative Action Was White is one result of this endeavor. It reveals how policy decisions dealing with welfare, work, and war during Jim Crow’s last hurrah in the 1930s and 1940s excluded, or differentially treated, the vast majority of African Americans. It also traces how inequality, in fact, increased at the insistence of southern representatives in Congress, while their other congressional colleagues were complicit. As a result of the legislation they passed, blacks became even more significantly disadvantaged when a modern American middle class was fashioned during and after the Second World War. Public policy, including affirmative action, has insufficiently taken this troubling legacy into account.

The most succssful monsters overdetermine these tansgressions to become, in Judith Halberstam's evocative phrase, 'technologies of monstrosity' that condense and process different and even contradictory anxieties about category and border. Some critics hold that the genre speaks to universal, primitive taboos about the very foundational elements of what it means to be human, yet the ebb and flow of the Gothic across the modern period invites more historical readings. Indeed, one of the princial border breaches in the Gothic is history itself- the insidious leakage of the pre-modern past into the skeptical, allegedly enlightened present. The Gothic, Robert Mighall suggests, can be thought of as a way of relating to the past and its legacies.

The energy developed and the employment afforded by the State will descend like water that the sun has sucked out of the sea to fall upon a mountain range, and back to the sea again it will come at last, debouching in ground rent and royalty and license fees, in the fees of travellers and profits upon carrying and coinage and the like, in death duty, transfer tax, legacy and forfeiture, returning to the sea. Between the clouds and the sea it will run, as a river system runs, down through a great region of individual enterprise and interplay, whose freedom it will sustain. In that intermediate region between the kindred heights and deeps those beginnings and promises will arise that are the essential significance, the essential substance, of life.

What potential did Europe develop in the early modern period that enabled it to dominate the late modern world? There are two complementary answers to this question: modern science and capitalism. Europeans were used to thinking and behaving in a scientific and capitalist way even before they enjoyed any significant technological advantages. When the technological bonanza began, Europeans could harness it far better than anybody else. So it is hardly coincidental that science and capitalism form the most important legacy that European imperialism has bequeathed the post-European world of the twenty-first century. Europe and Europeans no longer rule the world, but science and capital are growing ever stronger. The victories of capitalism are examined in the following chapter. This chapter is dedicated to the love story between European imperialism and modern science.

A dizzying array of resources across multiple fields of human inquiry has been deployed to defend this belief. By far, the strongest were theological arguments that presented white supremacy as divine mandate. Particular readings of the Bible provided the scaffolding for these arguments. Black Americans, for example, were cast as descendants of Cain, whom the book of Genesis describes as physically marked by God after killing his brother, Abel, and then lying to God about the crime. In the white Christian version of this narrative, the original ancestor was a Black criminal, and modern-day dark-skinned people continue to bear the physical mark of this ancient transgression. This story implied that Blacks likely inherited both their purported ancestor’s physical distinctiveness and his inferior moral character. These teachings persisted in many white Christian circles well into the 20th century.

While poorhouses have been physically demolished, their legacy remains alive and well in the automated decision-making systems that encage and entrap today's poor. For all their high-tech polish, our modern systems of poverty management - automated decision-making, data mining, and predictive analysis - retain a remarkable kinship with the poorhouses of the past. Our new digital tools spring from punitive, moralistic views of poverty and create a system of high-tech containment and investigation. The digital poorhouse deters the poor from accessing public resources; polices their labor, spending, sexuality, and parenting; tries to predict their future behavior; and punishes and criminalizes those who do not comply with its dictates. In the process, it creates ever-finer moral distinctions between the 'deserving' and 'undeserving' poor, categorizations that rationalize our national failure to care for one another.

The ancient Numantians are to this day Spain’s paragons of heroism and patriotism, cast as role models for the country’s young people. Yet Spanish patriots extol the Numantians in Spanish – a romance language that is a progeny of Scipio’s Latin. The Numantians spoke a now dead and lost Celtic language. Cervantes wrote The siege of Numantia in Latin script, and the play follows Graeco-Roman artistic models. Numantia had no theatres. Spanish patriots who admire Numantian heroism tend also to be loyal followers of the Roman Catholic Church – don’t miss that first word – a church whose leader still sits in Rome and whose God prefers to be addressed in Latin. Similarly, modern Spanish law derives from Roman law; Spanish politics is built on Roman foundations; and Spanish cuisine and architecture owe a far greater debt to Roman legacies than to those of the Celts of Iberia. Nothing is really left of Numantia save ruins.

Paul Robin aimed at a higher ideal than merely modern ideas in education. He wanted to demonstrate by actual facts that the bourgeois conception of heredity is but a mere pretext to exempt society from its terrible crimes against the young. The contention that the child must suffer for the sins of the fathers, that it must continue in poverty and filth, that it must grow up a drunkard or criminal, just because its parents left it no other legacy, was too preposterous to the beautiful spirit of Paul Robin. He believed that whatever part heredity may play, there are other factors equally great, if not greater, that may and will eradicate or minimize the so-called first cause. Proper economic and social environment, the breath and freedom of nature, healthy exercise, love and sympathy, and, above all, a deep understanding for the needs of the child—these would destroy the cruel, unjust, and criminal stigma imposed on the innocent young.

As I write this note, it is May 2020, and the world is battling the coronavirus pandemic. My husband’s best friend, Tom, who was one of the earliest of our friends to encourage my writing and who was our son’s godfather, caught the virus last week and has just passed away. We cannot be with his widow, Lori, and his family to mourn. Three years ago, I began writing this novel about hard times in America: the worst environmental disaster in our history; the collapse of the economy; the effect of massive unemployment. Never in my wildest dreams did I imagine that the Great Depression would become so relevant in our modern lives, that I would see so many people out of work, in need, frightened for the future. As we know, there are lessons to be learned from history. Hope to be derived from hardships faced by others. We’ve gone through bad times before and survived, even thrived. History has shown us the strength and durability of the human spirit. In the end, it is our idealism and our courage and our commitment to one another—what we have in common—that will save us. Now, in these dark days, we can look to history, to the legacy of the Greatest Generation and the story of our own past, and take strength from it.

In a move that is at odds with what I am calling the Unmooring thesis, Heidegger wants to show that modern philosophy is the “logical” consequence of Plato’s humanistic legacy. For Kant, as for the Greeks, [A5] thinking (as Logos—forms of judgment—categories—reason) gets the upper hand in establishing the perspective for interpreting beings as such. Additionally, following Descartes’s procedure, thinking as “thinking” comes to dominate; and beings themselves become [A1] perceptum (represented) or object, in accordance with the same [legacy] historical reason. Therefore thinking cannot get to a [ICS] ground of Da-sein; i.e., the question of the [A2] truth of be-ing is unaskable here.45 The Greeks allowed thinking to get “the upper hand” in the correct ascertainment of the Forms until it came to dominate interpretation completely, eliminating A2 Unconcealment Truth (rendering it “unaskable”) and radically altering man and Being. The very essence of man itself changes, in that man becomes subject. . . . Man becomes that being upon which all that is, is grounded as regards the manner of its Being and its truth. Man becomes the relational center of that which is as such. But this is possible only when the comprehension of what is as a whole changes. (Heidegger, QT 128; see also 151; Heidegger, PR 76–77)

As I write this note, it is May 2020, and the world is battling the coronavirus pandemic. My husband’s best friend, Tom, who was one of the earliest of our friends to encourage my writing and who was our son’s godfather, caught the virus last week and has just passed away. We cannot be with his widow, Lori, and his family to mourn. Three years ago, I began writing this novel about hard times in America: the worst environmental disaster in our history; the collapse of the economy; the effect of massive unemployment. Never in my wildest dreams did I imagine that the Great Depression would become so relevant in our modern lives, that I would see so many people out of work, in need, frightened for the future. As we know, there are lessons to be learned from history. Hope to be derived from hardships faced by others. We’ve gone through bad times before and survived, even thrived. History has shown us the strength and durability of the human spirit. In the end, it is our idealism and our courage and our commitment to one another—what we have in common—that will save us. Now, in these dark days, we can look to history, to the legacy of the Greatest Generation and the story of our own past, and take strength from it. Although my novel focuses on fictional characters, Elsa Martinelli is representative of hundreds of thousands of men, women, and children who went west in the 1930s in search of a better life. Many of them, like the pioneers who went west one hundred years before them, brought nothing more than a will to survive and a hope for a better future. Their strength and courage were remarkable. In writing this story, I tried to present the history as truthfully as possible. The strike that takes place in the novel is fictional, but it is based on strikes that took place in California in the thirties. The town of Welty is fictional as well. Primarily where I diverged from the historical record was in the timeline of events. There are instances in which I chose to manipulate dates to better fit my fictional narrative. I apologize in advance to historians and scholars of the era. For more information about the Dust Bowl years or the migrant experience in California, please go to my website KristinHannah.com for a suggested reading list.

he importance and influence of Charles Darwin’s theory of evolution by natural selection can scarcely be exaggerated. A century after Darwin’s death, the great evolutionary biologist and historian of science, Ernst Mayr, wrote, ‘The worldview formed by any thinking person in the Western world after 1859, when On the Origin of Species was published, was by necessity quite different from a worldview formed prior to 1859… The intellectual revolution generated by Darwin went far beyond the confines of biology, causing the overthrow of some of the most basic beliefs of his age.’1 Adrian Desmond and James Moore, Darwin’s biographers, contend, ‘Darwin is arguably the best known scientist in history. More than any modern thinker—even Freud or Marx—this affable old-world naturalist from the minor Shropshire gentry has transformed the way we see ourselves on the planet.’2 In the words of the philosopher Daniel C. Dennett, ‘Almost no one is indifferent to Darwin, and no one should be. The Darwinian theory is a scientific theory, and a great one, but that is not all it is… Darwin’s dangerous idea cuts much deeper into the fabric of our most fundamental beliefs than many of its sophisticated apologists have yet admitted, even to themselves.’3 Dennett goes on to add, ‘If I were to give an award for the single best idea anyone has ever had, I’d give it to Darwin, ahead of Newton and Einstein and everyone else. In a single stroke, the idea of evolution by natural selection unifies the realm of life, meaning, and purpose with the realm of space and time, cause and effect, mechanism and physical law.’4 The editors of the Cambridge Companion to Darwin begin their introduction by stating, ‘Some scientific thinkers, while not themselves philosophers, make philosophers necessary. Charles Darwin is an obvious case. His conclusions about the history and diversity of life—including the evolutionary origin of humans—have seemed to bear on fundamental questions about being, knowledge, virtue and justice.’5 Among the fundamental questions raised by Darwin’s work, which are still being debated by philosophers (and others) are these: ‘Are we different in kind from other animals? Do our apparently unique capacities for language, reason and morality point to a divine spark within us, or to ancestral animal legacies still in evidence in our simian relatives? What forms of social life are we naturally disposed towards—competitive and selfish forms, or cooperative and altruistic ones?’6 As the editors of the volume point out, virtually the entire corpus of the foundational works of Western philosophy, from Plato and Aristotle to Descartes to Kant to Hegel, has had to be re-examined in the light of Darwin’s work. Darwin continues to be read, discussed, interpreted, used, abused—and misused—to this day. As the philosopher and historian of science, Jean Gayon, puts it, ‘[T]his persistent positioning of new developments in relation to a single, pioneering figure is quite exceptional in the history of modern natural science.

This is the legacy of the African continent to the nations of the world,” George James says in Stolen Legacy, which “laid the foundations of modern progress.” Later, the Greeks and other whites managed to steal all these civilized skills from the African man, leaving him in darkness. When he heard this, the liberal historian Arthur Schlesinger asked skeptically, “How does one lose knowledge by sharing it?

Similarly, the hopes of earlier critiques of progress also survive in multicultural forms. Rousseau’s vision of primitive collective virtue is transformed into a vision of a socialistic community with guaranteed equality for all members, regardless of race, color, or gender. Romantic vitalism and Nietzsche’s Overman reemerge as the energy and vitality that a “whole” and healthy racial identity provides for the individual. Indeed, one of the key issues in multiculturalism’s critique of the modern West, that of identity, is part of that Romantic vitalist legacy.

One such concept is that of the creation of the universe. Generally speaking, there was a limitless dark ocean of “chaos” called Nun, out of which a god was born who instigated creation.[6] The different cult centers felt at liberty to amend or augment that concept to incorporate local tastes and allegiances to deities. Later on, during the period of the New Kingdom, the cult center of Thebes gained prominence and the priests there tried to unify the earlier traditions of Egypt. In this attempt, Amun was the creator god but the Thebans also incorporated the traditions of the major cult centers like Hermopolis, Memphis and Heliopolis, which often seem quite disparate accounts to the modern reader but were quite ingeniously brought together at Thebes around 1200 BCE.

One such concept is that of the creation of the universe. Generally speaking, there was a limitless dark ocean of “chaos” called Nun, out of which a god was born who instigated creation.[8] The different cult centers felt at liberty to amend or augment that concept to incorporate local tastes and allegiances to deities. Later on, during the period of the New Kingdom, the cult center of Thebes gained prominence and the priests there tried to unify the earlier traditions of Egypt. In this attempt, Amun was the creator god but the Thebans also incorporated the traditions of the major cult centers like Hermopolis, Memphis and Heliopolis, which often seem quite disparate accounts to the modern reader but were quite ingeniously brought together at Thebes around 1200 BCE.

In terms of the oldest description of death, modern scholars have the Pyramid Texts. These were initially inscribed on the walls of the 5th Dynasty pyramid of Unas at Saqqara,[13] and they documented and gave advice to the king on his journey into the afterlife. These inscriptions were later copied onto other pyramids from the Old Kingdom and have therefore survived in good condition

The greatest legacy of the Mongol Empire bequeathed to the Chinese is the Chinese nation itself.

1753: Founding of the British Museum, due to the legacy of Sir Hans Sloane, who bequeaths his library, antiquities, and collection of natural curiosities for that purpose.

Consider for a moment what you would tell your younger self. This is your legacy.

It may be difficult for modern readers to understand just how fundamentally white supremacy was undermined by interracial sex between white men and black woman or to fathom the depth and strength of the denial.

The most critical of all these changes was the reorganization of legislature. William Markham, the Anglican deputy governor of the Province of Pennsylvania, saw his powers greatly reduced, and he retained only a managerial position. The new legislature was responsible for electing their own leaders and officials, and for establishing their own laws, rendering the governor's voice mute. Some have gone so far as to assert that this charter was the precursor of American democracy. Modern historians believe that the charter served as a template for the United States Constitution and the Bill of Rights, as well as a basis for legislation for other democratic countries around the world.

Legacy modernization projects go better when the individuals contributing to them feel comfortable being autonomous and when they can adapt to challenges and surprises as they present themselves because they understand what the priorities are.

Poe, the perennial outsider, despised Boston’s literary coteries and its mutual admiration (analogous to the complacent superiority of the Bloomsbury Group in the modern era), and considered it “the chief habitation, in this country, of literary hucksters and phrase mongers.” More significantly, he disliked what he called the pretenders and sophists among the Transcendentalists; and condemned—as a rationalist—their fuzzy thought and lack of intellectual rigor. And he deplored the pernicious Germanic, especially Kantian influence that had filtered through their prophet, Thomas Carlyle. “Emerson belongs to a class of gentlemen,” Poe wrote of their leading thinker, “with whom we have no patience whatever—the mystics for mysticism’s sake. . . . His present rôle seems to be the out-Carlyling of Carlyle.

It was unavoidable. War was hell, and modern space warfare was fiery, brutal hell on an epic scale.

In recent years, researchers have determined that most cases of autism are not rooted in rare de novo mutations but in very old genes that are shared widely in the general population while being concentrated more in certain families than others. Whatever autism is, it is not a unique product of modern civilization. It is a strange gift from our deep past, passed down through millions of years of evolution.

Luther never organized any campaign against the Jews, and, as Heiko Oberman has said, despite the ferocity of his tirades against them he never truly renounced the notion of coexistence between Jews and Christians."' But the fact that Luther's hostility to Jews was not the same as modern anti-Semitism does not excuse it. It was as bad as Luther could make it, and that was bad enough to leave a legacy that had hateful consequences for centuries.

The Modern Corporation and Private Property, by Adolf A. Berle Jr. and Gardiner C. Means, argued that companies were inextricably intertwined with their communities and ought to act with a sense of shared responsibility. Those views would shape what came to be known as the Golden Age of Capitalism, a period that lasted from the postwar boom to the stagflation of the 1970s, a stretch when many of the great American employers were at their best.

It’s laughable now how comfortable most of the men of our time are,” he ponders. “The men in your history book who really did something with their lives and raised actual fucking swords in defense of their beliefs. Who spilled blood in the streets without flinching, declared themselves outlaws, and sacrificed every comfort while fearlessly fighting to the death. While more civilized negotiations have become part of the progression from Neanderthal to the modern man—who use brain over brute force—there’s something to be said for those men of the past.