A Quote by Diana Gabaldon
Lying on the floor, with the carved panels of the ceiling flickering dimly above, I found myself thinking that I had always heretofore assumed that the tendency of eighteenth-century ladies to swoon was due to tight stays; now I rather thought it might be due to the idiocy of eighteenth-century men.
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In the 20th century, we had a century where at the beginning of the century, most of the world was agricultural and industry was very primitive. At the end of that century, we had men in orbit, we had been to the moon, we had people with cell phones and colour televisions and the Internet and amazing medical technology of all kinds.
If you had to work in the environment of Washington, D.C., as I do, and watch those men who are so imprisoned and so confined by their eighteenth-century thought patterns, you would know that if anybody is going to be liberated, it's men who must be liberated in this country.
Other centuries had their driving forces. What will ours have been when men look far back to it one day? Maybe it won't be the American Century, after all. Or the Russian Century or the Atomic Century. Wouldn't it be wonderful, Phil, if it turned out to be everybody's century, when people all over the world--free people--found a way to live together? I'd like to be around to see some of that, even the beginning.
Given that the nineteenth century was the century of Socialism, of Liberalism, and of Democracy, it does not necessarily follow that the twentieth century must also be a century of Socialism, Liberalism and Democracy: political doctrines pass, but humanity remains, and it may rather be expected that this will be a century of authority ... a century of Fascism. For if the nineteenth century was a century of individualism it may be expected that this will be the century of collectivism and hence the century of the State.
What makes 'The Marriage of Souls' such a wonderful book is Collins's intricate reconstruction of the late eighteenth-century world. Simplicity and philosophy are the hallmarks of eighteenth-century art and architecture. The classically pure lines look deceptively simple and unburdened by heavy symbolism or imagery.
The 'polymath' had already died out by the close of the eighteenth century, and in the following century intensive education replaced extensive, so that by the end of it the specialist had evolved. The consequence is that today everyone is a mere technician, even the artist.
In the eighteenth century it was often convenient to regard man as a clockwork automaton. In the nineteenth century, with Newtonian physics pretty well assimilated and a lot of work in thermodynamics going on, man was looked on as a heat engine, about 40 per cent efficient. Now in the twentieth century, with nuclear and subatomic physics a going thing, man had become something which absorbs X-rays, gamma rays and neutrons.
The 19th century was a century of empires, the 20th century was a century of nation states. The 21st century will be a century of cities.
You can't understand Twenty-first-Century Politics with an Eighteenth-Century Brain.
What Marie Antoinette was to eighteenth-century France, Mary Pickford is to twentieth-century America.
People are now layering all kinds of different things together. Eighteenth century, 19th century, rustic, modern. Three dimensional printed pieces, very high end technological pieces, but mixed with local artisan stuff.
I'll burn myself, or I'll cut myself. For a burn or a cut might be shown, might be nursed, might scar or heal, would be a miserable kind of emblem; would anyway be there, on the surface of her body, rather than corroding it from within. Now the thought came to her again, that she might scar herself in some way. It came, like the solution to a problem: I won't be doing it like some hysterical girl. I won't be hoping she'll come catch me at it. It won't be like lying on the sitting-room floor. I'll be doing it for myself, as a secret.
Our political organization, based as it is on an eighteenth-century separation of powers and on a nineteenth-century nationalist state, is generally recognized to be semiobselete.
I appeal now to the convictions of the communicants, and ask such persons whether they have not been occasionally conscious of a painful confusion of thought between the worship due to God and the commemoration due to Christ.
THE NINETEENTH CENTURY SPREAD OF CHRISTIANITY WAS DUE PRIMARILY TO A NEW BURST OF RELIGIOUS LIFE EMANATING FROM THE CHRISTIAN IMPULSE. . . . NEVER IN ANY CORRESPONDING LENGTH OF TIME HAD THE CHRISTIAN IMPULSE GIVEN RISE TO SO MANY NEW MOVEMENTS. NEVER HAD IT HAD QUITE SO GREAT AN EFFECT UPON WESTERN EUROPEAN PEOPLES. IT WAS FROM THIS ABOUNDING VIGOR THAT THERE ISSUED THE MISSIONARY ENTERPRISE WHICH DURING THE NINETEENTH CENTURY SO AUGMENTED THE NUMERICAL STRENGTH AND THE INFLUENCE OF CHRISTIANITY.
I have begun to feel that there is a tendency in 20th Century science to forget that there will be a 21st Century science, and indeed a 30th Century science, from which vantage points our knowledge of the universe may appear quite different than it does to us. We suffer, perhaps, from temporal provincialism, a form of arrogance that has always irritated posterity.
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