A Quote by Edward Forbes

[Geology] may be looked upon as the history of the earth's changes during preparation for the reception of organized beings, a history, which has all the character of a great epic.
The reason for teaching history is not that it changes society, but that it changes pupils; it changes what they see in the world, and how they see it.... To say someone has learnt history is to say something very wide ranging about the way in which he or she is likely to make sense of the world. History offers a way of seeing almost any substantive issue in human affairs, subject to certain procedures and standards, whatever feelings one may have.
You can say, like, planet Earth has an existing geology, and what we do as human beings and as architects is that we try to sort of alter and modify and expand the geology.
But the history of the changes produced by a universal idea is not a history of changes in the individual, but of changes brought about by the successive efforts of millions of individuals in the course of many generations.
If, in schools, we keep teaching that history is divided into American history and Chinese history and Russian history and Australian history, we're teaching kids that they are divided into tribes. And we're failing to teach them that we also, as human beings, share problems that we need to work together with.
The history of a battle, is not unlike the history of a ball. Some individuals may recollect all the little events of which the great result is the battle won or lost, but no individual can recollect the order in which, or the exact moment at which, they occurred, which makes all the difference as to their value or importance.
As you know, I describe Shirat ha-Yam as part of an epic story that has qualities of history and which also has qualities of the mythological, of an epic.
The great events of history are often due to secular changes in the growth of population and other fundamental economic causes, which, escaping by their gradual character the notice of contemporary observers, are attributed to the follies of statesmen or the fanaticism of atheists .
The genuine history of mankind is the history of ideas. It is ideas that distinguish man from all other beings. Ideas engender social institutions, political changes, technologi- cal methods of production, and all that is called economic conditions.
Turned the wrong way around, the relentless unforeseen was what we schoolchildren studied in "History", harmless history, where everything unexpected in its own time is chronicled on the page as inevitable. The terror of the unforeseen is what the science of history hides, turning a disaster into an epic.
It's something that you pick up at a history class in college, the idea that history and time is something to which we can't even hold a candle to. We, as human beings, are just a small element in the overarching sweep of narrative history. That really had a profound effect on me, that realization.
It may be doubted that there are many other animals which have played so important a part in the history of the world as have these lowly organized creatures.
I've always loved history and history is collage, it is a juxtaposition of the good and the bad and the strange, and how you place those sentences together changes the whole mood of a history.
Can a geology teacher blithely tell his students that the earth is flat, or a European history professor that the Holocaust didn't happen? That's not academic freedom, but dereliction of duty.
All other forms of history - economic history, social history, psychological history, above all sociology - seem to me history with the history left out.
[In geology,] As in history, the material in hand remains silent if no questions are asked. The nature of these questions depends on the "school" to which the geologist belongs and on the objectivity of his investigations. Hans Cloos called this way of interrogation "the dialogue with the earth," "das Gesprach mit der Erde."
History may be servitude. History may be freedom. See, now they vanish. The faces and places, with the self which, as it could, loved them, to become renewed, transfigured, in another pattern.
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