Ancient philosophy was framed by prodigies,Aristotle, Plato and Socrates.And even though their thoughts were deemed the aristocratic voice,they also had a thing for little boys.Katherine the Great so it's been said,needed large animals to be fulfilled in bed.From historic rulers to the Ancient Greeks,we're standing on the shoulders of freaks.Isn't life pretty? Earnest Hemingway once said,then he a bullet through his head.Salvador Dali's surreal paintings were God sent,you'd never know he ate his own excrement.Then there's Da Vinci for whom it required,dressing in women's underwear to be inspired.From the great romantics to the Ancient Greeks,we're standing on the shoulders of freaks.Truman Capote needless to say,would be intoxicated 20 hours a day.From the modern authors to the Ancient Greeks,we're standing on the shoulders of freaks.

Thanks to this availability of suitable wild mammals and plants, early peoples of the Fertile Crescent could quickly assemble a potent and balanced biological package for intensive food production. That package comprised three cereals, as the main carbohydrate sources; four pulses, with 20—25 percent protein, and four domestic animals, as the main protein sources, supplemented by the generous protein content of wheat; and flax as a source of fiber and oil (termed linseed oil: flax seeds are about 40 percent oil). Eventually, thousands of years after the beginnings of animal domestication and food production, the animals also began to be used for milk, wool, plowing, and transport. Thus, the crops and animals of the Fertile Crescent's first farmers came to meet humanity's basic economic needs: carbohydrate, protein, fat, clothing, traction, and transport.

The alchemist saw the union of opposites under the symbol of the tree, and it is therefore not surprising that the unconscious of present-day man, who no longer feels at home in his world and can base his existence neither on the past that is no more nor on the future that is yet to be, should hark back to the symbol of the cosmic tree rooted in this world and growing up to heaven - the tree that is also man. In the history of symbols this tree is described as the way of life itself, a growing into that which eternally is and does not change; which springs from the union of opposites and, by its eternal presence, also makes that union possible. It seems as if it were only through an experience of symbolic reality that man, vainly seeking his own “existence” and making a philosophy out of it, can find his way back to a world in which he is no longer a stranger.

The past is dangerous, not least because it cannot go away. It is simply there, never to change, and in its constancy it reflects the eternity of God. It presents to the young mind a vast field of fascination, of war and peace, loyalty and treason, invention and folly, bitter twists of fate and sweet poetic justice. When that past is the past of one's people or country or church, then the danger is terrible indeed, because then the past makes claims upon our honor and allegiance. Then it knocks at the door, saying softly, "I am still here." And then our plans for social control—for inducing the kind of amnesia that has people always hankering after what is supposed to be new, without asking inconvenient questions about where the desirable thing has come from and where it will take us—must fail. For a man with a past may be free; but a man without a past, never.

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.

أسهل الاختيارات هو موقف التبعية وأصعبها موقف الاستقلال. موقف التبعية اختيار مريح مرة واحدة طول العمر وموقف الاستقلال اختيار مرهق كل يوم إلي آخر العمر.

The first Embassy to Afghanistan by a western power left the Company's Delhi Residency on 13 October 1808, with the Ambassador accompanied by 200 calvary, 4,000 infantry, a dozen elephants and no fewer than 600 camels. It was dazzling, but it was also clear from this attempt to reach out to the Afghans that the British were not interested in cultivating Shah Shuja's friendship for its own sake, but were concerned only to outflank their imperial rivals: the Afghans were perceived as mere pawns on the chessboard of western diplomacy, to be engaged or sacrificed at will. It was a precedent that was to be followed many other times, by several different powers, over the years and decades to come; and each time the Afghans would show themselves capable of defending their inhospitable terrain far more effectively than any of their would-be manipulators could possibly have suspected.

Agama Islam, suatu agama yang telah pernah menakhlukan dunia, telah dua kali membangun imperium yang kalaulah tidak meluas sejagad, setidak-tidaknya di bawah suatu panji politik tunggal telah menyatukan seluruh atau bagian terbesar rakyat-rakyat yang telah menerima seruan (Nabi) Muhammad (SAW). Imperium pertama di bawah Harun Al Rasyid, sezaman dengan kerajaan Karel Agung. Karena akar persatuannya kurang mendalam, kerajaan ini telah kehilangansseluruh esksistensinya, kecuali eksistensi di bibir saja, jauh sebelum penghapusan secara formal oleh orang Mongol dengan penggarongan kota Baghdad di tahun 1258. Mengenai kerajaan besar Islam kedua, yaitu kerajaan Utsmaniah, kerontokan berangsur-angsur dan kehancurannya dalam 1918 akibat Perang Dunia I, di dunia Timur telah meninggalkan suatu kehampaan politik yang sampai kini, tiga puluhlima tahun kemudian belum terisi - Jacques Duchesne Guillemin

A menudo se usa la historia como una serie de cuentos morales para aumentar la solidaridad de grupo o, cosa más defendible, según mi punto de vista, para explicar el desarrollo de instituciones importantes como los parlamentos y conceptos como la democracia y de ese modo la enseñanza del pasado se ha convertido en algo fundamental a la hora de debatir la forma de inculcar y trasmitir valores. El peligro es que ese objetivo, que puede ser admirable, acabe por distorsionar la historia, ya sea convirtiéndola en un relato simplista en el cual sólo hay blanco y negro, o bien representándola como si todo tendiese hacia una sola dirección, ya sea el progreso humano o el triunfo de un grupo en particular. La historia explicada de este modo aplana la complejidad de la experiencia humana y no deja espacio para las distintas interpretaciones del pasado.

Disaster is rarely as pervasive as it seems from recorded accounts. The fact of being on the record makes it appear continuous and ubiquitous whereas it is more likely to have been sporadic both in time and place. Besides, persistence of the normal is usually greater than the effect of the disturbance, as we know from our own times. After absorbing the news of today, one expects to face a world consisting entirely of strikes, crimes, power failures, broken water mains, stalled trains, school shutdowns, muggers, drug addicts, neo-Nazis, and rapists. The fact is that one can come home in the evening--on a lucky day--without having encountered more than one or two of these phenomena. This has led me to formulate Tuchman's Law, as follows: "The fact of being reported multiplies the apparent extent of any deplorable development by five- to tenfold" (or any figure the reader would care to supply).

When I was in school I studied biology. I learned that in making their experiments scientists will take some group--bacteria, mice, people--and subject that group to certain conditions. They compare the results with a second group which has not been disturbed. This second group is called the control group. It is the control group which enables the scientist gauge the effect of his experiment. To judge the significance of what has occurred. In history there are no control groups. There is no one to tell us what might have been. We weep over the might have been, but there is no might have been. There never was. It is supposed to be true that those who o not know history are condemned to repeat it. I don't believe knowing can save us. What is constant in history is greed and foolishness and a love of blood and this is a thing that even God--who knows all that can be known--seems powerless to change.

The history of man proves that religion perverts man's concept of life and the universe, and has made him a cringing coward before the blind forces of nature.If you believe that there is a God; that man was 'created'; that he was forbidden to eat of the fruit of the 'tree of knowledge'; that he disobeyed; that he is a 'fallen angel'; that he is paying the penalty for his 'sins,' then you devote your time praying to appease an angry and jealous God.If, on the other hand, you believe that the universe is a great mystery; that man is the product of evolution; that he is born without knowledge; that intelligence comes from experience, then you devote your time and energies to improving his condition with the hope of securing a little happiness here for yourself and your fellow man.That is the difference.If man was 'created,' then someone made a grievous mistake.

Hooper was no romantic. He had not as a child ridden with Rupert's horse or sat among the camp fires at Xanthus-side; at the age when my eyes were dry to all save poetry – that stoic, red-skin interlude which our schools introduce between the fast-flowing tears of the child and the man – Hooper had wept often, but never for Henry's speech on St Crispin's day, nor for the epitaph at Thermopylae. The history they taught him had had few battles in it but, instead, a profusion of detail about humane legislation and recent industrial change. Gallipoli, Balaclava, Quebec, Lepanto, Bannockburn, Roncevales, and Marathon – these, and the Battle in the West where Arthur fell, and a hundred such names whose trumpet-notes, even now in my sere and lawless state, called to me irresistibly across the intervening years with all the clarity and strength of boyhood, sounded in vain to Hooper.

Historians are wont to name technological advances as the great milestones of culture, among them the development of the plow, the discovery of smelting and metalworking, the invention of the clock, printing press, steam power, electric engine, lightbulb, semiconductor, and computer. But possibly even more transforming than any of these was the recognition by Greek philosophers and their intellectual descendants that human beings could examine, comprehend, and eventually even guide or control their own thought process, emotions, and resulting behavior. With that realization we became something new and different on earth: the only animal that, by examining its own cerebration and behavior, could alter them. This, surely, was a giant step in evolution. Although we are physically little different from the people of three thousand years ago, we are culturally a different species. We are the psychologizing animal.

Fin de l'Histoire (...) La panne du négatif, la fin de la dialectique, le renoncement au labeur technicien et à son inlassable souci de métamorphoser le donné, annonçaient-ils une humanité oisive mais heureuse, presque opulente, qui, en échange de son désir, de sa passion de la reconnaissance et des rivalités mimétiques qui allaient avec, se voyait libérée de ce que Marx appelait "le royaume de la nécessité" et, donc, de ses besoins ? Elle signifie, ici, une terre en friche et vouée à la vermine, les récoltes qui pourrissent, la fange dans les champs, les hommes affamés - elle signifie, non plus l'oisiveté, mais la misère : non plus l'opulence, mais le dénuement ; non plus la satisfaction mais l'empire absolu du besoin.(ch. 25 Hegel et Kojève africains)