Zeitgeist Quotes

You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete.

Americans worship technology. It's an inherent trait in the national zeitgeist.

A man's shortcomings are taken from his epoch; his virtues and greatness belong to himself.

The product of paper and printed ink, that we commonly call the book, is one of the great visible mediators between spirit and time, and, reflecting zeitgeist, lasts as long as ore and stone.

A sentimentalist is simply one who wants to have the luxury of an emotion without paying for it. We think we can have our emotions for nothing. We cannot. Even the finest and most self-sacrificing emotions have to be paid for. Strangely enough, that is what makes them fine. The intellectual and emotional life of ordinary people is a very contemptible affair. Just as they borrow their ideas from a sort of circulating library of thought—-the Zeitgeist of an age that has no soul—-and send them back soiled at the end of each week, so they always try to get their emotions on credit, and refuse to pay the bill when it comes in. You should pass out of that conception of life. As soon as you have to pay for an emotion you will know its quality, and be the better for such knowledge. And remember that the sentimentalist is always a cynic at heart. Indeed, sentimentality is merely the bank holiday of cynicism.

I invented nothing new. I simply assembled the discoveries of other men behind whom were centuries of work. Had I worked fifty or ten or even five years before, I would have failed. So it is with every new thing. Progress happens when all the factors that make for it are ready, and then it is inevitable. To teach that a comparatively few men are responsible for the greatest forward steps of mankind is the worst sort of nonsense.

Indeed, it is nearly impossible for any person inserted in a modern cultural context to escape the haze of the zeitgeist and develop a truly unbiased, critical, and personal worldview.

Every age fraught with discord and danger seems to spawn a leader meant only for that age, a political giant whose absence, in retrospect, seems inconceivable when the history of that age is written.

In passing we should note this curious mark of our age: The only absolute allowed is the absolute insistence that there is no absolute

Men invent new ideals because they dare not attempt old ideals. They look forward with enthusiasm, because they are afraid to look back.

Potential boyfriends could not smoke Merit cigarettes, own or wear a pair of cowboy boots, or eat anything labeled either lite or heart smart. Speech was important, and disqualifying phrases included “I can’t find my nipple ring” and “This one here was my first tattoo.” All street names had to be said in full, meaning no “Fifty-ninth and Lex,” and definitely no “Mad Ave.” They couldn’t drink more than I did, couldn’t write poetry in notebooks and read it out loud to an audience of strangers, and couldn’t use the words flick, freebie, cyberspace, progressive, or zeitgeist. . . . Age, race, weight were unimportant. In terms of mutual interests, I figured we could spend the rest of our lives discussing how much we hated the aforementioned characteristics.

According to Thomas, the city [of Bath] had once been a veritable hotbed of manifestations, with every sorcerer, bunyip, golem, goblin, pict, pixie, demon, thylacine, gorgon, moron, cult, scum, mummy, rummy, groke, sphinx, minx, muse, flagellant, diva, reaver, weaver, reaper, scabbarder, scabmettler, dwarf, midget, little person, leprechaun, marshwiggle, totem, soothsayer, truthsayer, hatter, hattifattener, imp, panwere, mothman, shaman, flukeman, warlock, morlock, poltergeist, zeitgeist, elemental, banshee, manshee, lycanthrope, lichenthrope, sprite, wight, aufwader, harpy, silkie, kelpie, klepto, specter, mutant, cyborg, balrog, troll, ogre, cat in shoes, dog in a hat, psychic and psychotic seemingly having decided that this was the hot spot to visit.

I want to burn with the spirit of the times. I want all servants of the stage to recognize their lofty destiny. I am disturbed at my comrades' failure to rise above narrow caste interests which are alien to the interests of society at large. Yes, the theatre can play an enormous part in the transformation of the whole of existence.

Virtue is under certain circumstances merely an honorable form of stupidity: who could be ill-disposed toward it on that account? And this kind of virtue has not been outlived even today. A kind of sturdy peasant simplicity, which, however, is possible in all classes and can be encountered only with respect and a smile, believes even today that everything is in good hands, namely in the "hands of God"; and when it maintains this proportion with the same modest certainty as it would that two and two make four, we others certainly refrain from contradicting. Why disturb THIS pure foolishness? Why darken it with our worries about man, people, goal, future? And even if we wanted to do it, we could not. They project their own honorable stupidity and goodness into the heart of things (the old God, deus myops, still lives among them!); we others — we read something else into the heart of things: our own enigmatic nature, our contradictions, our deeper, more painful, more mistrustful wisdom.

I consider it poor historical form to make fun of ancestral mistakes without respecting the eros that was linked to them. We are no less in bondage to the Zeitgeist; folly is handed down, we merely don a new cap.

Even the juncture in history and the zeitgeist we live in is something we choose, setting the scene for the spiritual fodder we need to grow and achieve deeper elevation of our souls.

Because Americans worship technology. It's an inherent trait in the national zeitgeist.

ثم يعود السؤال: لماذا تعاصرت ظاهرة "التحرير" في العالم عموماً؟ و الرد يكمن - في كلمة واحدة - في روح العصر Zeitgeist, لقد أصبح التحرير هو أيديولوجية الشعوب التي طال كبتها و روح العصر السارية السائدة. و إنه هو المناخ السياسي الذي جعل الثورة علي الاستعمار ظاهرة كوكبية في العالم كله لا علاقة لتوقيتها بعمر الاستعمار هنا أو هناك - دون أن يقلل هذا البتة من دور الكفاح الوطني نفسه, و إنما هو كان فرصة مواتية استفاد منها هذا الكفاح إفادة ذكية شجاعة. جمال حمدان

Our entire system, in an economic sense, is based on restriction. Scarcity and inefficiency are the movers of money; the more there is of any resource the less you can charge for it. The more problems there are, the more opportunities there are to make money. This reality is a social disease, for people can actually gain off the misery of others and the destruction of the environment. Efficiency, abundance and sustainability are enemies of our economic structure, for they are inverse to the mechanics required to perpetuate consumption. This is profoundly critical to understand, for once you put this together you begin to see that the one billion people currently starving on this planet, the endless slums of the poor and all the horrors of a culture due to poverty and pravity are not natural phenomenon due to some natural human order or lack of earthly resources. They are products of the creation, perpetuation and preservation of artificial scarcity and inefficiency.

I felt in harmony with the disharmony of others, myself, and the world.

[Author's Note:] It took me four years to research and write this novel, so I began long before talk about migrant caravans and building a wall entered the national zeitgeist. But even then I was frustrated by the tenor of the public discourse surrounding immigration in this country. The conversation always seemed to turn around policy issues, to the absolute exclusion of moral or humanitarian concerns. I was appalled at the way Latino migrants, even five years ago - and it has gotten exponentially worse since then - were characterized within that public discourse. At worst, we perceive them as an invading mob of resource-draining criminals, and at best, a sort of helpless, impoverished, faceless brown mass, clamoring for help at our doorstep. We seldom think of them as our fellow human beings. People with the agency to make their own decisions, people who can contribute to their own bright futures, and to ours, as so many generations of oft-reviled immigrants have done before them.

Literatur ist nicht die Magd der Politik, die Illustratorin des gerade aktuellen Zeitgeists.

For two-thirds of the twentieth century the parental zeitgeist was to deny babies and children any physical or emotional comfort. To make them grow up. Fast.

narratives are major vectors of rapid change in culture, in zeitgeist, and in economic behavior.

True progress begins with something no knowledge economy can produce: wisdom about what it means to live well. We have to do what great thinkers like John Stuart Mill, Bertrand Russell, and John Maynard Keynes were already advocating 100 years ago: to “value ends above means and prefer the good to the useful.” We have to direct our minds to the future. To stop consuming our own discontent through polls and the relentlessly bad news media. To consider alternatives and form new collectives. To transcend this confining zeitgeist and recognize our shared idealism.

It is said that what is called "the spirit of an age" is something to which one cannot return. That this spirit gradually dissipates is due to the world's coming to an end. For this reason, although one would like to change today's world back to the spirit of one hundred years or more ago, it cannot be done. Thus it is important to make the best out of every generation.

Everyone is so locked into the current way of doing things, they never see the larger picture or other, more responsible and efficient possibilities. A REAL economy is always wanting to limit consumption/manufacturing as much as possible by assuring the strategically "best" and "adaptable" productions at all times, while keeping balance with human needs and public health. It is a total shift in intent than what we have today.

I spent the beginning of my focus on activism by doing what most everyone else was doing; blaming other people and institutions. Don’t like the war? Let’s blame the president, congress, or lobbyists. Don’t like ecological disregard? Let’s blame this or that corrupt corporation or some regulatory body for poor performance. Don’t like being poor and socially immobile? Let’s blame government coercion and interference in this free market utopia everyone keeps talking about. The sobering truth of the matter is that the only thing to blame is the dynamic, causal unfolding of system expression itself on the cultural level. In other words, none of us create or do anything in isolation – it’s impossible. We are system-bound both physically and psychologically; a continuum. Therefore our view of causality with respect to societal change can only be truly productive if we seek and source the most relevant sociological influences we can and begin to alter those effects from the root causes.

Make no mistake. The greatest destroyer of ecology. The greatest source of waste, depletion and pollution. The greatest purveyor of violence, war, crime, poverty, animal abuse and inhumanity. The greatest generator of personal and social neurosis, mental disorders, depression, anxiety. Not to mention the greatest source of social paralysis, stopping us from moving into new methodologies for personal health, global sustainability and progress on this planet, is not some corrupt government or legislation. Not some rogue corporation or banking cartel. Not some flaw of human nature and not some secret cabal that controls the world. It is the socioeconomic system itself at its very foundation.

He was rowed down from the north in a leather skiff manned by a crew of trolls. His fur cape was caked with candle wax, his brow stained blue by wine - though the latter was seldom noticed due to the fox mask he wore at-all times. A quill in his teeth, a solitary teardrop a-squirm in his palm, he was the young poet prince of Montreal, handsome, immaculate, searching for sturdier doors to nail his poignant verses on. In Manhattan, grit drifted into his ink bottle. In Vienna, his spice box exploded. On the Greek island of Hydra, Orpheus came to him at dawn astride a transparent donkey and restrung his cheap guitar. From that moment on, he shamelessly and willingly exposed himself to the contagion of music. To the secretly religious curiosity of the traveler was added the openly foolhardy dignity of the troubadour. By the time he returned to America, songs were working in him like bees in an attic. Connoisseurs developed cravings for his nocturnal honey, despite the fact that hearts were occasionally stung. Now, thirty years later, as society staggers towards the millennium - nailing and screeching at the while, like an orangutan with a steak knife in its side - Leonard Cohen, his vision, his gift, his perseverance, are finally getting their due. It may be because he speaks to this wounded zeitgeist with particular eloquence and accuracy, it may be merely cultural time-lag, another example of the slow-to-catch-on many opening their ears belatedly to what the few have been hearing all along. In any case, the sparkle curtain has shredded, the boogie-woogie gate has rocked loose from its hinges, and here sits L. Cohen at an altar in the garden, solemnly enjoying new-found popularity and expanded respect. From the beginning, his musical peers have recognized Cohen´s ability to establish succinct analogies among life´s realities, his talent for creating intimate relationships between the interior world of longing and language and the exterior world of trains and violins. Even those performers who have neither "covered" his compositions nor been overtly influenced by them have professed to admire their artfulness: the darkly delicious melodies - aural bouquets of gardenia and thistle - that bring to mind an electrified, de-Germanized Kurt Weill; the playfully (and therefore dangerously) mournful lyrics that can peel the apple of love and the peach of lust with a knife that cuts all the way to the mystery, a layer Cole Porter just could`t expose. It is their desire to honor L. Cohen, songwriter, that has prompted a delegation of our brightest artists to climb, one by one, joss sticks smoldering, the steep and salty staircase in the Tower of Song.

И пробиваясь сквозь хрусталь многообразно однозвучный, как сон земли благополучной, парит на крылышках мораль

Το αίσθημα του "εμείς", το οποίο εκφράζει την επιθυμία να είμαστε όμοιοι, είναι ένας τρόπος να αποφεύγουν οι άνθρωποι την ανάγκη να κοιτάξουν βαθύτερα ο ένας μέσα στον άλλον

People always want something more than immediate joy or that deeper sense called happiness. This is one of the secrets by which we shape the fulfillment of our designs. The something more assumes amplified power with people who cannot give it a name or who (most often the case) do not even suspect its existence. Most people only react unconsciously to such hidden forces. Thus, we have only to call a calculated something more into existence, define it and give it shape, then people will follow.

The people who explain politics for a living – the politicians themselves, their advisers, the media who cover them – love to reach conclusions like this one. Elections are decided by charismatic personalities, strategic maneuvers, the power of rhetoric, the zeitgeist of the political moment. The explainers cloak themselves in loose-fitting theories because they offer a narrative comfort, unlike the more honest acknowledgment that elections hinge on the motivations of millions of individual human beings and their messy, illogical, and often unknowable psychologies.

Belief change comes from a combination of personal psychological readiness and a deeper social and cultural shift in the underlying zeitgeist, which is affected in part by education but is more the product of larger and harder-to-define political, economic, religious, and social changes.

Neither the great political and financial power structures of the world, nor the specialization-blinded professionals, nor the population in general realize that...it is now highly feasible to take care of everybody on earth at a “higher standard of living than any have ever known”. It no longer has to be you or me. Selfishness is unnecessary and henceforth unrationalizable as mandated by survival. War is obsolete.4 -R. Buckminster Fuller

[The] tremendous and still accelerating development of science and technology has not been accompanied by an equal development in social, economic, and political patterns...We are now...only beginning to explore the potentialities which it offers for developments in our culture outside technology, particularly in the social, political and economic fields. It is safe to predict that...such social inventions as modern-type Capitalism, Fascism, and Communism will be regarded as primitive experiments directed toward the adjustment of modern society to modern methods

A ilusão de uma democracia é um insulto à nossa inteligência. Em um sistema monetário não existe esse negócio de "democracia verdadeira", nunca teve.

Puppets, zeitgeisty dressed, they dance on the edge of fire-breathing volcanoes - lack of emotion in their faces.

To ride the zeitgeist successfully, you have to know when it has turned.

On the right, a brigade of trolls. On the left, squabling civil servants. Invasion of zombies. Have I managed to summarize the zeitgeist now?

REGINA —Nay, Gretchen, “fetch” shall never catch, Stop hosting an event no one attends. It shall not hap—the zeitgeist thou art not. The fad is bad; I’m mad and thou art sad.

We’re in touch with the zeitgeist, but are too down-to-earth to be impressed. Who doesn’t want to come across like that?

That’s the zeitgeist, isn’t it?” I said. “Back in medieval times she would have described it as an angel or a devil or a fairy. Nowadays everything is aliens.

Reverend Sun Myung Moon’s Unification Church. The Moonies were at the time often considered a punch line, occupying the same zeitgeist territory as the Hare Krishnas.

How many winds of doctrine we have known in recent decades, how many ideological currents, how many ways of thinking. The small boat of thought of many Christians has often been tossed about by these waves - thrown from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth. Every day new sects are created and what Saint Paul says about human trickery comes true, with cunning which tries to draw those into error (cf Ephesians 4, 14). Having a clear Faith, based on the Creed of the Church, is often labeled today as a fundamentalism. Whereas, relativism, which is letting oneself be tossed and 'swept along by every wind of teaching', looks like the only attitude acceptable to today's standards. We are moving towards a dictatorship of relativism which does not recognize anything as certain and which has as its highest goal one's own ego and one's own desires. However, we have a different goal: the Son of God, true man. He is the measure of true humanism. Being an 'Adult' means having a faith which does not follow the waves of today's fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature. It is this friendship which opens us up to all that is good and gives us the knowledge to judge true from false, and deceit from truth.

A younger writer, David Leavitt, would later say he envied White for having “such a representative life”. And it’s true: the zeitgeist blew through White more easily than it did through most people.

The postmodernist belief in the relativism of truth, coupled with the clicker culture of mass media, in which attention spans are measured in New York minutes, leaves us with a bewildering array of truth claims packaged in infotainment units. It must be true—I saw it on television, the movies, the Internet. The Twilight Zone, The Outer Limits, That’s Incredible!, The Sixth Sense, Poltergeist, Loose Change, Zeitgeist: The Movie. Mysteries, magic, myths, and monsters. The occult and the supernatural. Conspiracies and cabals. The face on Mars and aliens on Earth. Bigfoot and Loch Ness. ESP and psi. UFOs and ETIs. OBEs and NDEs. JFK, RFK, and MLK Jr.—alphabet conspiracies. Altered states and hypnotic regression. Remote viewing and astroprojection. Ouija boards and tarot cards. Astrology and palm reading. Acupuncture and chiropractic. Repressed memories and false memories. Talking to the dead and listening to your inner child. It’s all an obfuscating amalgam of theory and conjecture, reality and fantasy, nonfiction and science fiction. Cue dramatic music. Darken the backdrop. Cast a shaft of light across the host’s face. Trust no one. The truth is out there. I want to believe.

So the German people clamored for order and leadership. But it was as though in the babble of their clamoring, they had summoned the devil himself, for there now rose up from the deep wound in the national psyche something strange and terrible and compelling. The Führer was no mere man or mere politician. He was something terrifying and authoritarian, self-contained and self-justifying, his own father and his own god. He was a symbol who symbolized himself, who had traded his soul for the zeitgeist. Germany wanted to restore its former glory, but the only means available was the debased language of democracy. So on January 30, 1933, the people democratically elected the man who had vowed to destroy the democratic government they hated. Hitler’s election to office destroyed the office.

Count Tolstoy preached inaction. It seems he had no need. We "inact" remarkably. Idleness, just that idleness Tolstoy dreamed of, a free, conscious idling that despises labour, this is one of the chief characteristics of our time.

Today, Chanel sells nothing other than its griffe; the griffe is an absolute symbol for 'fashion' which, having become historical, is now able to sell this history better than it could sell fashion. Chanel's lasting success proves that fashion has become self-referential: the fetish of the mere name shows how it has begun to revolve around itself. The House of Chanel produces what Coco most abhorred: a thing of the past, dead. The visible, outwardly displayed griffe has become the opposite of individualized style: instead it confirms the latent uniform collectivity, which had always defined Chanel-wear; in the end, it signifies membership of an expensive club. The Chanel woman does not want to display her own taste, she wants to belong. In order to be certain, she is laden with Chanel signs and accessories, like amulets to protect against the evil eye; on the pocket, on the belt, on the dress buttons, on the watch, on costume jewelry, proudly stand the initials of the founder of the house, to which she knows she belongs.

By some definitions I am a millennial. I was born in 1980 and entered adulthood in the early 2000s, and my transition from child to adult lasted over a decade. However, I don’t identify as a millennial. If I had been born five months earlier I would have been branded Generation X, a label I don’t feel a strong connection to either. And no brand savvy sociologist came up with a term catchy enough to enter the zeitgeist for the in-betweeners born on the cusp.

Mental health is the latest zeitgeist. Celebrities using it as currency. Getting on the depression bandwagon, hoping to be called ‘brave’ for admitting to not being happy, whilst showing us nothing but examples of the perfect life.

Caterpillars chew their way through ecosystems leaving a path of destruction as they get fatter and fatter. When they finally fall asleep and a chrysalis forms around them, tiny new imaginal cells, as biologists call them, begin to take form within their bodies. The caterpillar’s immune system fights these new cells as though they were foreign intruders, and only when they crop up in greater numbers and link themselves together are they strong enough to survive. Then the caterpillar’s immune system fails and its body dissolves into a nutritive soup which the new cells recycle into their developing butterfly. The caterpillar is a necessary stage but becomes unsustainable once its job is done. There is no point in being angry with it and there is no need to worry about defeating it. The task is to focus on building the butterfly, the success of which depends on powerful positive and creative efforts in all aspects of society and alliances built among those engaged in them.

Novelists,’ said Ivo, ‘are to the nineties what cooks were to the eighties, hairdressers to the seventies and pop-stars to the sixties… Merely, you know, an expression of the Zeitgeist, Nobody actually reads novels any more, but it’s a fashionable thing to be a novelist – as long as you don’t entertain people of course. I sometimes think,’ said Ivo, his eyes like industrial diamonds, ‘that my sole virtue is, I’m the only person in London who has no intention of writing any kind of novel, ever.

As it turns out, queer villains become far more interesting among other gay characters, both within a specific project or universe and the zeitgeist at large. They become one star in a larger constellation; they are put in context. And that’s pretty exciting, even liberating; by expanding representation, we give space to queers to be—as characters, as real people—human beings. They don’t have to be metaphors for wickedness and depravity or icons of conformity and docility.11 They can be what they are.

Buddy Nielsen: One reason I think 2000s emo got so big was because it was kind of inappropriate to have party music as the background to two wars and probably the deadliest terrorist attack in American history. The response was music that captured the energy of the youth, which was this fucked-up world we're living in . . . In 2008, there's a generation of kids that may not remember 9/11 in the same way, and it switches to a different style of music that reflects the zeitgeist. It's just what happens with popular music.

A recurrent theme of this book is that architects, fairly low in the chain of command and needing jobs, are prone to compromise with the state and the establishment. Very rarely do they resist the zeitgeist. On a political level such compromise leads to the folly of invading Vietnam, Iraq and Afghanistan, follies of modern complicity too obvious to need comment. On an architectural level they lead to tearing down historic districts, building leviathans for multinationals or, for instance, constructing with cheap building systems that soon collapse.

Big D. November '63. He was there that Big Weekend. He caught the Big Moment and took this Big Ride. He was a sergeant on Vegas PD. He was married. He had a chemistry degree. His father was a big Mormon fat cat. Wayne Senior was jungled up all over the nut Right. He did Klan ops for Mr. Hoover and Dwight Holly. He pushed high-line hate tracts. He rode the far-Right zeitgeist and stayed in the know. He knew about the JFK hit. It was multi-faction: Cuban exiles, rogue CIA, mob. Senior bought Junior a ticket to ride. Extradition job with one caveat: kill the extraditee.

In place of the Absolute as determining history through the Zeitgeist, Marx offered mass movements and economic forces as the basic causes of every fundamental change, whether in the world of things or in the life of thought. Hegel, the imperial professor, had hatched the socialistic eggs.

Throw in the valley’s rich history of computer science breakthroughs, and you’ve set the stage for the geeky-hippie hybrid ideology that has long defined Silicon Valley. Central to that ideology is a wide-eyed techno-optimism, a belief that every person and company can truly change the world through innovative thinking. Copying ideas or product features is frowned upon as a betrayal of the zeitgeist and an act that is beneath the moral code of a true entrepreneur. It’s all about “pure” innovation, creating a totally original product that generates what Steve Jobs called a “dent in the universe.” Startups that grow up in this kind of environment tend to be mission-driven. They start with a novel idea or idealistic goal, and they build a company around that. Company mission statements are clean and lofty, detached from earthly concerns or financial motivations.

SISU.” It’s a Finnish word that doesn’t have a complete translation in English. It represents the zeitgeist of the Finnish people—strength, determination, bravery, courage, fortitude, perseverance. If you have sisu, it means you will not just handle but triumph over anything life throws at you.

A choking dry-ice smog of disappointment, pooling in the drops and troughs of suddenly uncertain ground. Mudyards, wit here and there the smoking wrecks of ideologies, their wheels and radios gone. River of litter rustling in a swollen course below the sky's black drag and in the ditches mustard gas, a mulch of sodden colouring books, imploded television sets. These are the fretful margins of twentieth century, the boomtowns ragged edge, out past the sink estates, the human landfill, where the wheelchair access paving quakes, gives way like sphagnum moss beneath our feet. It’s 1999, less like date than like a number we restore to in emergencies. pre-packaged in its national front hunting. It’s millennial mummy-wraps. The zeitgeist yawns, as echoing and hollow as the Greenwich dome. It’s April 10th; we find ourselves in red lion square....caught in the crosshairs of geography and time like sitting ducks, held always by surface tension of the instant, by the sensory dazzle. Constant play of light on neural ripples. Fluttering attention pinned to where and when and who we are. The honey-trap of our personal circumstance, of our familiar bodies restless in these chairs.

We’re talking about the fate of our economy and the questionable resiliency of our Nation’s critical infrastructure. Why are experts so polite, patient, and forgiving when talking about cybersecurity and National Security? The drama of each script kiddie botnet attack and Nation State pilfering of our IP has been turned into a soap opera through press releases, sound bites and enforced absurdity of mainstream media. It’s time for a cybersecurity zeitgeist in the West where cyber hygiene is a meme that is aggressively distributed by those who have mastered it and encouraged to be imitated by those who have experienced it.

The smart voter is politically-fluid in that they don't rigidly believe that the same viewpoint, party manifesto or individual is the poultice for all maladies in every election. They attune themselves to the zeitgeist, search for potentially-reputable parties and candidates with suitable policies and cast their vote accordingly.

Among the tastemakers and power brokers and intellectual agenda setters of late-twentieth-century America, orthodox Christianity was completely déclassé.

The great mass of humankind possesses an unmistakable unit-identity. It can be one thing. It can act as a single organism.

Daignez plutôt honorer tout d'un temps De vos bontés vos deux jeunes amants, Et gardez-vous de risquer votre vie.

Ich fürchte dass wir diese nicht "griechisch" genug verstehen, ja dass wir schaudern würden, wenn wir sie einmal griechisch verstünden.

It is easy for an academic to claim at a round table that we live in a post-ideological universe - the moment he visits the restroom after the heated discussion, he is again deep-knee in ideology.

Mis-information is rampant in this great age of mass-information. While we have more access to learning than ever before in the history of the world, we’re actually getting dumber it seems. The amount of (mis)information at everyone's fingertips has lured us into a false sense of knowing. Whether it be information about science, politics, or theology, our society is suffering from an inability to research, process, filter, and apply. At the same time we seem entirely oblivious to the zeitgeist (spirit of the age) that is nihilistic and libertine, making everything relative and subjective. And Satan himself rushes to blur our vision, stirring up the dust of confusion. The church must respond by teaching the critical faculties of logic and spiritual discernment, embedded in a cohesive framework of fides quaerens intellectum (faith seeking understanding). We must obtain a reasonable faith that is consistent with historic Christianity and relevant for our post-modern age. Otherwise, those rejecting the blatant errors of religious fundamentalism will be susceptible to every wind of false doctrine and repackaged heresy imaginable. They will leave the orthodox faith and accept something that vaguely resembles Christianity, but in reality is a vile concoction of demonic lies.

If a church changes doctrine and structure to follow its members’ views, it is difficult to see the value of that church and its religion. Religions must claim to be true, and in their essentials, to uphold principles that are universal and eternal. No church that panders to the zeitgeist deserves respect, and very shortly it will not get respect, except from those who find it politically useful, and that is less respect than disguised contempt.

The twentysomething years have never been more in the zeitgeist. Popular culture has an almost obsessive focus on the twenties such that these freebie years appear to be all that exist. Child celebrities and everyday kids spend their youth acting twenty, while mature adults and the Real Housewives dress, and are sculpted, to look twenty-nine. The young look older and the old look younger, collapsing the adult lifespan into one long twentysomething ride.

As far back as 1563 the courageous Dutch physician Johannes Wier published his masterwork, De Praestigiis Daemonum (On the Delusions About Demons) in which he states that the collective and voluntary self-accusation of older women through which they exposed themselves to torture and death by their inquisitors was in itself an act inspired by the devil, a trick of demons, whose aim it was to doom not only the innocent women but also their reckless judges. Wier was the first medical man to introduce what became the psychiatric concept of DELUSION and mental blindness. Wherever his book had influence, the persecution of witches ceased, in some countries more than one hundred and fifty years before it was finally brought to an end throughout the civilized world. His work and his insights became one of the main instruments for fighting the witch delusion and physical torture (Baschwitz). Wier realized even then that witches were scapegoats for the inner confusion and desperation of their judges and of the “Zeitgeist” in general.

Leute von heute wollen eben keine graugesichtigen Paragraphenreiter, Genrumpelstilzchen, Ablecker, Kartoffelviecher oder sonstige Kackimenschen sein! Schaut her, ich bin ich, witzig, einzigartig, ein Unikat, krakeelen die Apologeten des Individualismus ungefragt in die Runde, und so strampeln Myriaden talentfreier Klone im mikromaschigen Spinnennetz eines gesichtslosen Millionenheeres, treiben im Sog des kranken Zeitgeistes als schlecht verklebtes Papierschiffchen in den nassen Tod. Legibus solutos – von den Gesetzen entbunden!

Another example of their hatefulness while my dander’s up: in order to get themselves off the hook of sometimes liking uncool things, they refer to them as ‘guilty pleasures’, which is a ridiculous expression. What? So you like Abba, or Roger Moore as James Bond, but have been led to believe that this taste is somehow infra dig, so you style it a ‘guilty pleasure’, thus demonstrating you’re sufficiently relaxed and self-deprecating to own up to it – when in fact the way you have chosen to express it lays bare your bland and inane obsession with the worthless trappings of the zeitgeist. ‘Guilty pleasures’? It’s prudish and judgemental and yet it’s referring to harmless things people do in their spare time. I mean, I’ve watched and enjoyed The X Factor and I know that it’s not exactly the Proms or The Wire or whatever worthy thing I’m supposed to be watching, but why should I feel the least bit guilty about having taken pleasure from it? Or, for that matter, from eating a Findus crispy pancake, watching a Brittas Empire DVD or reading Country Life in the bath?

What is surprising, though, is that in every part of the world, people have become more liberal. A lot more liberal: young Muslims in the Middle East, the world’s most conservative culture, have values today that are comparable to those of young people in Western Europe, the world’s most liberal culture, in the early 1960s. Though in every culture both the zeitgeist and the generations became more liberal, in some, like the Islamic Middle East, the liberalization was driven mainly by the generational turnover, and it played an obvious role in the Arab Spring.41

The median age of adults is rising rapidly in most countries as birth rates fall and life expectancies increase. For the United States, the year 1989 marked a major turning point: for the first time, there were more adults over the age of forty than below.5 The “psychological center of gravity” for society as a whole shifted into midlife and beyond.6 This silent passage marked a gradual but significant transformation of the zeitgeist toward midlife values such as caring and compassion, a greater desire for meaning and purpose, and concern for one’s community and legacy.

A life as long as the Minotaur's - that half-man half-bull, and fully scapegoat - a life that long doubles back on itself from time to time. Caves in. The minuscule tectonics of being alive, among the wholly human, always unsettling. The world shifts continuously beneath his feet. The Minotaur came from misspent want, from the planked birth canal, came from blood-drenched stone walls, from yellow thread. Belayed by desire, the beast pulled himself along. Pulled himself through centuries, through zeitgeists and kitchens, through paradigms and junkyards. Pulls still. Home.

Lying and corruption begins to seep into the emotional zeitgeist of the entire country. If individual and institutional “leaders” are not exposed, confronted, and prosecuted or ousted for their misdeeds, the inevitable result of all this bureaucratic, corporate, and government corruption will be full-scale cultural suicide in the form of mass amorality—behavior without any moral guidelines—which can generate social chaos in a historically moral country, which can next generate restoration of “order” by way of martial law, which can then generate full dictatorship.   More:

With a start that I realized the paranoid fantasies I’d been hearing the men around me tell my entire life had found purchase in the zeitgeist. Just as we’d all stood around a truck full of guns years earlier, here we were, out in public, discussing international conspiracies meant to inspire racial and societal unrest. Black people were in on it. Immigrants were in on it. Academics like myself were in on it. Even white women were in on it. Everyone, that is, except white men who would either have to stop the plot before it was realized or else die in a blaze of fire defending their homes and families.

If complex behavior such as addiction is a chronic and relapsing brain disease (and it is complex, because it involves not just taking the addictive substance, but finding it), no one should be surprised if addicts awaited their salvation by means of a magic bullet. To imply that there is or could be such a magic bullet is, in effect, to compound the problem for addicts; for, already given to much self-deception, it is just what they want to hear so that they can continue their self-destruction with a clear conscience and that self-righteousness that comes nowadays with the awareness of being a victim – the victim of a chronic, relapsing brain disease, as revealed by brain scans. Those who tend them, of course, also need them to be victims. This is not just a matter of financial interest: seeing victims everywhere you look is the zeitgeist, it is what gives people license to behave as they like while feeling virtuous. Virtue is not manifested in one’s behavior, always so difficult and tedious to control, but in one’s attitude toward victims. This view of virtue is both sentimental and unfeeling, cloying and brutal: for it implies that those who are not victims are not worthy of our sympathy or understanding, only of our denunciation.

Without a connectedness to Christian tradition, to the Church through time, we too easily dilute is strangeness, succumbing to the tyranny of the present. We make Christianity comfortable, palatable, adorn it in the fashions of our day. While the Church must always work to make her truth alive and heard in the present age--which is difficult, if the Church is not a coherent entity--she must also preserve it from being harnessed by the zeitgeist and made to serve its ends. When this happens, Christianity loses its countercultural witness, its prophetic voice, which will always, in one way or another, be at odds with the surrounding society.

You might imagine how a hypnotherapist views history. If not, here is a short analogy: Imagine the developing consciousness of an individual as the group mind, or Zeitgeist, of civilizations - observing, learning, stumbling and developing over thousands of years. Just as the individual goes through phases and fads - the terrible twos, pubescence, the rebellious teens, the urge to merge and to have families, learn a trade, etc., - so do nations and civilizations grow, have fads and phases. The individual acts through notions, precepts and ideals, oftentimes passed on through family and tradition (suggestions, to use a hypnotic term). And so edicts, commands and laws dictate actions in very large groups. One then can look back on history and see that nations were perhaps doing the best they could, but were stymied and hindered by narrow-minded thinking, superstitions, patriarchal and out-moded beliefs, and lack of information, much of it unexamined hand me down ideas and beliefs. Some nations are immature, stubborn and self-righteous. Just as individuals thrive and blossom with love, understanding, education and inspiration, so can nations, societies and civilizations. The key to a fair, just and caring world is positive ideals/ suggestions, and that brings us to the importance of environment, community and education.

There have been very many men and women in my life whom I hoped might, whom I wanted to, love me, he said. But I only, myself, ever, loved, in that way, just once. And it wasn't a person I fell in love with. No, not a person at all. He tapped the cover of the book. It is possible, he said, to be in love not with someone but with their eyes. I mean, with how eyes that aren't yours let you see where you are, who you are. Elisabeth nodded as if she understood. Not a person. Yes, and the 60s zeitgeist, she said, is - Daniel, his hand up, stopped her again. We have to hope, Daniel was saying, that the people who love us and who know us a little bit will in the end have seen us truly. In the end, not much else matters.

the city had once been a veritable hotbed of manifestations, with every sorcerer, bunyip, golem, goblin, pict, pixie, demon, thylacine, gorgon, moron, cult, scum, mummy, rummy, groke, sphinx, minx, muse, flagellant, diva, reaver, weaver, reaper, scabbarder, scabmettler, dwarf, midget, little person, leprechaun, marshwiggle, totem, soothsayer, truthsayer, hatter, hattifattener, imp, panwere, mothman, shaman, flukeman, warlock, morlock, poltergeist, zeitgeist, elemental, banshee, manshee, lycanthrope, lichenthrope, sprite, wight, aufwader, harpy, silkie, kelpie, klepto, specter, mutant, cyborg, balrog, troll, ogre, cat in shoes, dog in a hat, psychic, and psychotic seemingly having decided that this was the hot spot to visit.

Poltergeist is one of those German words, like zeitgeist or schadenfreude, that everyone thinks they know but no one really understands. The translation is “noisy ghost,” and it’s legitimate; they are the loud bullies of the psychic world. They have a tendency to attach themselves to teenage girls who dabble in the occult or who have wild mood swings, both of which attract angry energy. I used to tell my clients that poltergeists are just plain pissed off. They’re often the ghosts of women who were wronged or men who were betrayed, people who never got a chance to fight back. That frustration manifests itself in biting or pinching the inhabitants of a house, cupboards banging or doors slamming, dishes whizzing across a room, and shutters opening and closing.

One of the main purposes of university education is to escape from the Zeitgeist, from the mean, narrow, provincial spirit which is constantly assuring us that we are at the peak of human achievement, that we stand on the edge of unprecedented prosperity or an unparalleled catastrophe; that the next summit conference is going to be the most fateful in history or that the leader of the day is either the greatest, or the most disastrous, of all time. It is a liberation of the spirit to acquire perspective, to recognize that every generation is confronted by problems of the utmost subjective urgency, but that an objective grading is probably impossible; to learn that the same moral predicaments and the same ideas have been explored before. One need read very little in political theory to become aware of recurrences and repetitions.

Assuming for the moment that I am right, and that the asteroid Apophis is biblical Wormwood and therefore 2029 represents a time around the middle of the Great Tribulation period when the trumpet judgments begin, Monday, October 13, 2025 (April 13, 2029, minus three and a half years), would be the approximate start date of the seven years of Tribulation foreseen in Scripture (see Matthew 24:21; Revelation 7:14; and Daniel 12:1).

THE 1920’S, IT IS SAID, WERE A TIME OF “DISILLUSIONMENT.” Progressivism had failed. The war for democracy had ended in the debacle of Versailles; idealism gave way to “normalcy.” Defeated, intellectuals turned away from reform. Following H. L. Mencken, they now ridiculed “the people,” whom they had once idolized. Many of them fled to Europe. Others cultivated the personal life, transferring their search for salvation from society to the individual. Still others turned to Communism. In the general confusion, only one thing was certain: the old ideals, the old standards, were dead, and liberal democracy was part of the wreckage. Such is the standard picture of the twenties; but it is a gross distortion, a caricature, of the period. It has the unfortunate effect, moreover, of isolating the twenties from the rest of American history, of making them seem a mere interval between two periods of reform, and thus of obscuring the continuity between the twenties and the “progressive era” on the one hand and the period of the New Deal on the other. The idea of historical “periods” is misleading in itself. It exercises a subtle tyranny over the historical imagination. Essentially a verbal and pedagogical convenience, it tends to become a principle of historical interpretation as well; and as such it leads people to think of history not as the development of social organisms far too complicated to be depicted in simple linear terms but as a succession of neatly defined epochs, happily corresponding, moreover, to the divisions of the calendar, each century, each decade even, having its own distinctive “spirit of the age.” Thus the Zeitgeist of the twenties, it is assumed, must have been “disillusionment,” just as that of the thirties was reform. The

Thomas Piketty, an economist at the Paris School of Economics, warned in his zeitgeist-shifting book, Capital in the Twenty-First Century, that without aggressive government intervention economic inequality in the United States and elsewhere was likely to rise inexorably, to the point where the small portion of the population that currently held a growing slice of the world’s wealth would in the foreseeable future own not just a quarter, or a third, but perhaps half of the globe’s wealth, or more. He predicted that the fortunes of those with great wealth, and their inheritors, would increase at a faster rate of return than the rate at which wages would grow, creating what he called “patrimonial capitalism.” This dynamic, he predicted, would widen the growing chasm between the haves and the have-nots to levels mimicking the aristocracies of old Europe and banana republics.

As it turns out, queer villains become far more interesting among other gay characters, both within a specific project or universe and the zeitgeist at large. They become one star in a larger constellation; they are put in context. And that’s pretty exciting, even liberating; by expanding representation, we give space to queers to be—as characters, as real people—human beings. They don’t have to be metaphors for wickedness and depravity or icons of conformity and docility.11 They can be what they are. We deserve to have our wrongdoing represented as much as our heroism, because when we refuse wrongdoing as a possibility for a group of people, we refuse their humanity. That is to say, queers—real-life ones—do not deserve representation, protection, and rights because they are morally pure or upright as a people.12 They deserve those things because they are human beings, and that is enough.

In his person Gascoigne showed a curious amalgam of classes, high and low. He had cultivated his mind with the same grave discipline with which he now maintained his toilette—which is to say, according to a method that was sophisticated, but somewhat out of date. He held the kind of passion for books and learning that only comes when one has pursued an education on one’s very own—but it was a passion that, because its origins were both private and virtuous, tended towards piety and scorn. His temperament was deeply nostalgic, not for his own past, but for past ages; he was cynical of the present, fearful of the future, and profoundly regretful of the world’s decay. As a whole, he put one in mind of a well-preserved old gentleman (in fact he was only thirty-four) in a period of comfortable, but perceptible, decline—a decline of which he was well aware, and which either amused him or turned him melancholy, depending on his moods.

I can’t write Krakow’s history, even though its people and ideas, trees and walls, cowardice and courage, freedom and rain all involve me. Ideas as well, since they cling to our skin and change us imperceptibly. The Zeitgeist chisels our thoughts and mocks our dreams. I’m intrigued by all kinds of walls; the space we inhabit isn’t neutral, it shapes our existence. Landscapes enter our innermost being, they leave traces not just on our retinas but on the deepest strata of our personalities. Those moments when the sky’s blue-gray suddenly stands revealed after a downpour stay with us, as do moments of quiet snowfall. And ideas may even join forces with the snow, through our senses and our body. They cling to the walls of houses. And later the houses and bodies, the senses and ideas all vanish. But I can’t write Krakow’s history, I can only try to reclaim a few moments, a few places and events; a few people I liked and admired, and a few that I despised.

Wäre ich auf meine Muskelkraft angewiesen und ein Ringer oder Boxer geworden, so würde kein Mensch von mir verlangen, ich solle Muskelkraft für etwas Untergeordnetes ansehen. Wäre ich stark im Kopfrechnen und wäre Leiter eines großen Bureaus, so würde kein Mensch mir zumuten, die Stärke im Kopfrechnen als eine Minderwertigkeit zu verachten. Vom Dichter aber verlangt die jüngste Zeit, und manche junge Dichter verlangen es selber von sich, daß sie gerade das, was den Dichter ausmacht, die Erregbarkeit der Seele, die Fähigkeit sich zu verlieben, die Fähigkeit zu lieben und zu glühen, sich hinzugeben und in der Welt der Gefühle das Unerhörte und Übernormale zu erleben - daß sie gerade diese Stärke hassen und sich ihrer schämen und sich gegen alles wehren sollen, was "sentimental" heißen könnte. [...] Ich mache nicht mit.

What I meant was that in the old days, it was the Holy Ghost, le saint esprit in French, in whom the Christians believed, claiming that it provided guidance and protection for the Church and Christian life. Now, they have taken out le saint esprit and they have put in its place instead l’esprit du temps, the spirit of the times, which in a sense is now our master. We are in a deep sense slaves to this ‘‘spirit.’’ We have absolutized time, although this is philosophically absurd, and now we search how we should accommodate ourselves and even our religion to this way of thinking. I am totally opposed to this point of view, and I have stood like a firm tree against a storm during over fifty years of writing on this sub- ject. I have stood for the principle that it is we who must make the times in accordance with our sacred traditions.

I want you to write a narrative, a narrative from the future of your city, and you can date it, set it out one year from now, five years from now, a decade from now, a generation from now, and write it as a case study looking back, looking back at the change that you wanted in your city, looking back at the cause that you were championing, and describing the ways that that change and that cause came, in fact, to succeed. Describe the values of your fellow citizens that you activated, and the sense of moral purpose that you were able to stir. Recount all the different ways that you engaged the systems of government, of the marketplace, of social institutions, of faith organizations, of the media. Catalog all the skills you had to deploy, how to negotiate, how to advocate, how to frame issues, how to navigate diversity in conflict, all those skills that enabled you to bring folks on board and to overcome resistance. What you'll be doing when you write that narrative is you'll be discovering how to read power, and in the process, how to write power. So share what you write, do you what you write, and then share what you do. [...] Together, we can create a great network of city that will be the most powerful collective laboratory for self-government this planet has ever seen. We have the power to do that.

Dr. Gilligan states: “I am suggesting that the only way to explain the causes of violence, so that we can learn how to prevent it, is to approach violence as a problem in public health and preventive medicine, and to think of violence as a symptom of life-threatening pathology, which, like all form of illness, has an etiology or cause, a pathogen.”160 In Dr. Gilligan's diagnosis he makes it very clear that the greatest cause of violent behavior is social inequality, highlighting the influence of shame and humiliation as an emotional characteristic of those who engage in violence.161 Thomas Scheff, a emeritus professor of sociology in California stated that “shame was the social emotion”.162 Shame and humiliation can be equated with the feelings of stupidity, inadequacy, embarrassment, foolishness, feeling exposed, insecurity and the like – all largely social or comparative in their origin. Needless to say, in a global society with not only growing income disparity but inevitably “self-worth” disparity - since status is touted as directly related to our “success” in our jobs, bank account levels and the like - it is no mystery that feelings of inferiority, shame and humiliation are staples of the culture today. The consequence of those feelings have very serious implications for public health, as noted before, including the epidemic of the behavioral violence we now see today in its various complex forms. Terrorism, local school and church shootings, along with other extreme acts that simply did not exist before in the abstractions they find context today, reveals a unique evolution of violence itself. Dr. Gilligan concludes: “If we wish to prevent violence, then, our agenda is political and economic reform.”163

A 2009 study in the American Journal of Epidemiology called “Life-Course Socioeconomic Position and Incidence of Coronary Heart Disease” found that the longer a person remains in poverty, the more likely he or she is to develop heart disease.133 People who were economically disadvantaged throughout life were more likely to smoke, be obese, and have poor diets and the like. In an earlier study by epidemiologist Dr. Ralph R. Frerichs, focusing specifically on the socioeconomic divide in the city of Los Angeles, CA, found that the death rate from heart disease was 40 percent higher for poor men over all than for wealthier ones.134

The one billion people starving on this planet are not doing so because of some immutable natural consequence of our physical reality. There is plenty of food to go around.53 It is the social system, which has its own outdated, contrived logic, that perpetuates this social atrocity, along with countless others.