[R]eligion was the race's first (and worst) attempt to make sense of reality. It was the best the species could do at a time when we had no concept of physics, chemistry, biology or medicine. We did not know that we lived on a round planet, let alone that the said planet was in orbit in a minor and obscure solar system, which was also on the edge of an unimaginably vast cosmos that was exploding away from its original source of energy. We did not know that micro-organisms were so powerful and lived in our digestive systems in order to enable us to live, as well as mounting lethal attacks on us as parasites. We did not know of our close kinship with other animals. We believed that sprites, imps, demons, and djinns were hovering in the air about us. We imagined that thunder and lightning were portentous. It has taken us a long time to shrug off this heavy coat of ignorance and fear, and every time we do there are self-interested forces who want to compel us to put it back on again.

In a way, underdevelopment is a paradox. Many parts of the world that are naturally rich are actually poor and parts that are not so well off in wealth of soil and sun-soil are enjoying the highest standards of living. When the capitalists from the developed parts of the world try to explain this paradox, they often make it sound as though there is something “God-given” about the situation. One bourgeois economist, in a book on development, accepted that the comparative statistics of the world today show a gap that is much larger than it was before. By his own admission, the gap between the developed and underdeveloped countries has increased by at least 15 to 20 times over the last 150 years. However, the bourgeois economist in question does not give a historical explanation, nor does he consider that there is a relationship of exploitation which allowed capitalist parasites to grow fat and impoverished the dependencies. Instead he puts forward a biblical explanation! Pg. 21

What was needed, was not merely a resolute man, but a man who was also free from the net of legal controls. Such being the circumstances, Quinctius declared that he would nominate Lucius Quinctius Cincinnatus as Dictator, convinced that in him were courage and resolution equal to the majestic authority of that office. The proposal was unanimously approved, but Cincinnatus, hesitating to accept the burden of responsibility, asked what the Senate was thinking of to wish to expose an old man like him to what must prove the sternest of struggles; but hesitation was in vain, for when from every corner of the House came the cry that in that aged heart lay more wisdom - yes, and courage too - than in all the rest put together, and when praises, well deserved, were heaped upon him and the consul refused to budge an inch from his purpose, Cincinnatus gave way and, with a prayer to God to save his old age from bringing loss or dishonor upon his country in her trouble, was named Dictator by the consul.

Soal bersatu sungguhpun beraneka ragam bukanlah soal yang asing bagi agama termasuk dalam Islam. Antara agama dan kebudayaan terdapat interaksi, keadaan saling pengaruh mempengaruhi. Agama mempengaruhi kebudayaan dan kebudayaan mempengaruhi agama pula, terutama dalam manifestasinya. Bahwa agama mempengaruhi kebudayaan itu tidak perlu penjelasan lebih lanjut. Untuk contoh dari keadaan kebudayaan mempengaruhi agama, dalam kasus Islam dapat diambil pemakaian beduk sebagai tanda waktu berbuka puasa. Dalam kebudayaan Arab tidak dikenal beduk. Di sana meriam dipakai untuk menyatakan tibanya waktu berbuka. Kebudayaan gotong-royong dan rasa persaudaraan yang erat dalam masyarakat Indonesia membawa pada adanya halal bi halal di Hari Raya sesudah berpuasa. Di masyarakat Arab Halal bi halal tidak dikenal. Di Mesir umpamanya, pada Hari Raya diutamakan berziarah ke kuburan keluarga. Dalam kebudayaan Mesir terdapat rasa terikat Yang kuat Pada keluarga yang telah terlebih dahulu meninggalkan dunia fana ini.

Though we became experimental creatures of our own devising, it’s important to bear in mind that we had no inkling of this process, let alone its consequences, until only the last six or seven of our 100,000 generations. We have done it all sleepwalking. Nature let a few apes into the lab of evolution, switched on the lights, and left us there to mess about with an ever-growing supply of ingredients and processes. The effect on us and the world has accumulated ever since. Let’s list a few steps between the earliest times and this: sharp stones, animal skins, useful bits of bone and wood, wild fire, tame fire, seeds for eating, seeds for planting, houses, villages, pottery, cities, metals, wheels, explosives. What strikes one most forcefully is the acceleration, the runaway progression of change - or to put it another way, the collapsing of time. From the first chipped stone to the first smelted iron took nearly 3 million years; from the first iron to the hydrogen bomb took only 3,000.

The ‘healthy’ sign, for Barthes, is one which draws attention to its own arbitrariness—which does not try to palm itself off as ‘natural’ but which, in the very moment of conveying a meaning, communicates something of its own relative, artificial status as well. …Signs which pass themselves off as natural, which offer themselves as the only conceivable way of viewing the world, are by that token authoritarian and ideological. It is one of the functions of ideology to ‘naturalize’ social reality, to make it seem as innocent and unchangeable as Nature itself. Ideology seeks to convert culture into Nature, and the ‘natural’ sign is one of its weapons. Saluting a flag, or agreeing that Western democracy represents the true meaning of the word ‘freedom’, become the most obvious, spontaneous responses in the world. Ideology, in this sense, is a kind of contemporary mythology, a realm which has purged itself of ambiguity and alternative possibility.

For centuries after obtaining power during the reign of Constantine, Christians went on a censorship rampage that led to the virtual illiteracy of the ancient Western world and ensured that their secret would be hidden from the masses. The scholars of other schools/sects evidently did not easily give up their arguments against the historicizing of a very ancient mythological creature. We have lost the exact arguments of these learned dissenters because Christians destroyed any traces of their works. Nonetheless, the Christians preserved the contentions of their detractors through their own refutations.For example, early Church Father Tertullian (c. 160-220 CE), an 'ex-Pagan' and a presbyter at Carthage, ironically admitted the true origins of the Christ story and other such myths by stating in refutation of his critics, 'You say we worship the sun; so do you. Interestingly, a previously strident believer and defender of the faith, Tertullian later renounced orthodox Christianity after becoming a Montanist.

V listopadu se stalo Jungovo osamocení ještě tíživější. Bylo by v rozporu s jeho povahou požádat o profesionální pomoc někoho jiného. A navíc nebylo jasné, zda je po ruce někdo, kdo by mu mohl pomoci. A tak se rozhodl zachovat se, jako se už zachoval v minulosti, a oddal se snění: Věděl jsem, že mám-li se vypořádat s fantaziemi, které mnou v hloubi zmítaly, musím se tak říkajíc do nich propadnout. K tomu jsem nejen pociťoval prudký odpor, ale přímo jsem se toho bál. Obával jsem se, že ztratím vládu nad sebou a stanu se obětí fantazií - a jako psychiatr jsem až příliš dobře věděl, co to znamená. Po delším váhání jsem však pochopil, že jiné cesty není.

We see, then, that even from the zoological point of view, which is the least interesting and—note this—not decisive, a being in such condition can never achieve a genuine equilibrium; we also see something that differs from the idea of challenge-response in Toynbee and, in my judgement, effectively constitutes human life: namely, that no surroundings or change of surroundings can in itself be described as an obstacle, a difficulty, and a challenge for man, but that the difficulty is always relative to the projects which man creates in his imagination, to what he customarily calls his ideals; in short, relative to what man wants to be. This affords us an idea of challenge-and-response which is much deeper and more decisive than the merely anecdotal, adventitious, and accidental idea which Toynbee proposes. In its light, all of human life appears to us as what it is permanently: a dramatic confrontation and struggle of man with the world and not a mere occasional maladjustment which is produced at certain moments.

The question is, shall it or shall it not be linear history. I've always thought a kaleidoscopic view might be an interesting heresey. Shake the tube and see what comes out. Chronology irritates me. There is no chronology inside my head. I am composed of myriad Claudias who spin and mix and part like sparks of sunlight on water. The pack of cards I carry around is forever shuffled and re-shuffled; there is no sequence, everything happens at once. The machines of the new technology, I understand, perform in much the same way: all knowledge is stored, to be summoned up at the flick of a key. They sound, in theory, more efficient. Some of my keys don't work; others demand pass-words, codes, random unlocking sequences. The collective past, curiously, provides these. It is public property, but it is also deeply private. We all look differently at it. My Victorians are not your Victorians. My seventeenth century is not yours. The voice of John Aubrey, of Darwin, of whoever you like, speaks in one tone to me, in another to you.

Đặc điểm lớn nhất của xứ sở này là nhược tiểu. Đây là một cô gái đồng trinh bị nền văn minh Trung Hoa cưỡng hiếp. Cô gái ấy vừa thích thú, vừa nhục nhã, vừa căm thù nó. Vua Gia Long hiểu điều ấy và đấy là nỗi cay đắng lớn nhất mà ông cùng cộng đồng phải chịu đựng. Nguyễn Du thì khác, ông không hiểu điều ấy. Nguyễn Du là con của cô gái đồng trinh kia, dòng máu chứa đầy điển tích của tên đàn ông khốn nạn đã cưỡng hiếp mẹ mình.

On any basic figure of the Africans landed alive in the Americas, one would have to make several extensions- starting with a calculation to cover mortality in transshipment. The Atlantic crossing, or “Middle Passage,” as it was called by European slavers, was notorious for the number of deaths incurred, averaging in the vicinity of 15-20 per cent. There were also numerous deaths in Africa between time of capture and time of embarkation, especially in cases where captives had to travel hundreds of miles to the coast. Most important of all (given that warfare was the principal means of obtaining captives) it is necessary to make some estimate of the number of people killed and injured so as to extract the millions who were taken alive and sound. The resultant figure would be many times the millions landed alive outside of Africa, and it is that figure which represents the number of Africans directly removed from the population and labor force of Africa because of the establishment of slave production by Europeans. Pg. 96

He recounted how, after the last of Charlemagne's forty-seven victorious campaigns, when he was returning from Saxony, a comet flashed across the sky and the Emperor's horse shied and threw him to the ground. The great Frankish Emperor had fallen so violently that his sword belt had been torn off him and the Spear, which he was clasping in his left hand, had been hurled some twenty feet away from him. At the same time there were earth tremors in the Royal Palace at Aachen, and the word "Princeps" had mysteriously faded from the red ochre inscription high up on a central beam in the Cathedral, which had formerly read 'Karolus Princeps.' Charlemagne himself had taken little notice of these portents, which his courtiers had taken to be a prophecy of his imminent death. In Einhard's own words: 'He refused to admit that any of these events could have any connection ith his own personal affairs.' Yet the 70-year-old Emperor drew up his last will and testament just in case these portents were correct. And they were!

Their lives were precarious and they knew it. They were trying their best to fit themselves into a country which would never quite accept them, and to make themselves acceptable in a part of the world where their intrusion was resented in the vain hope that thus their establishments might endure ... The Orient remained strange and hostile. Unfamiliar diseases abounded. No one could be trusted. There was never security or peace for long. In any alley-way an assassin might be lurking, sent down from the Old Man of the Mountain. At any moment the lord might have to rise from his couch to ride out against enemy raiders. At any moment his lady might find herself in charge of the defence of her castle. At any moment the festivities might be interrupted by the sound of the infidel mangonels pounding against the walls. Life was merry, but it was short; and when the crisis came there was no lack of gallantry among the lords and ladies of Outremer. They had tasted with relish the gracious things of life; and they faced their doom with pride and resolution.

Fukuyama’s thesis that history has climaxed with liberal capitalism may have been widely derided, but it is accepted, even assumed, at the level of the cultural unconscious. It should be remembered, though, that even when Fukuyama advanced it, the idea that history had reached a ‘terminal beach’ was not merely triumphalist. Fukuyama warned that his radiant city would be haunted, but he thought its specters would be Nietzschean rather than Marxian. Some of Nietzsche’s most prescient pages are those in which he describes the ‘oversaturation of an age with history’. ‘It leads an age into a dangerous mood of irony in regard to itself’, he wrote in Untimely Meditations, ‘and subsequently into the even more dangerous mood of cynicism’, in which ‘cosmopolitan fingering’, a detached spectatorialism, replaces engagement and involvement. This is the condition of Nietzsche’s Last Man, who has seen everything, but is decadently enfeebled precisely by this excess of (self) awareness.