A Quote by John Berger
Ours is the century of enforced travel of disappearances. The century of people helplessly seeing others, who were close to them, disappear over the horizon.
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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.
I was really interested in 20th century communalism and alternative communities, the boom of communes in the 60s and 70s. That led me back to the 19th century. I was shocked to find what I would describe as far more utopian ideas in the 19th century than in the 20th century. Not only were the ideas so extreme, but surprising people were adopting them.
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.
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.
The 20th Century was the century of Aviation and the century of Globalization. The next century will be the century of Space.
If the nineteenth century was the age of the editorial chair, ours is the century of the psychiatrist's couch.
If the 19th [century] was the century of the individual (liberalism means individualism), you may consider that this is the "collective" century, and therefore the century of the state.
It has become part of the accepted wisdom to say that the twentieth century was the century of physics and the twenty-first century will be the century of biology.
The 19th century was the century of empires, the 20th was the century of nation states, and the 21st is the century of cities and mayors.
In the nineteenth century some parts of the world were unexplored, but there was almost no restriction on travel.:; Up to 1914 you did not need a passport for any country except Russia.:; The European emigrant, if he could scrape together a few pounds for the passage, simply set sail for America or Australia, and when he got there no questions were asked.:; In the eighteenth century it had been quite normal and safe to travel in a country with which your own country was at war.
It seems fair to say that while the moral standards of the nineteenth century persisted almost unchanged into the twentieth, moral practices changed sharply, and that though the standards of the nineteenth century persisted the institutions that had sustained them and the sanctions that had enforced them lost influence and authority.
There can be no place in a 21st-century parliament for people with 15th-century titles upholding 19th-century prejudices.
It has been said that the three great develpments in twentieth century science are relativity, quantum mechanics, and chaos. That strikes me the same as saying that the three great developments in twentith century engineering are the airplane, the computer, and the pop-top aluminum can. Chaos and fractals are not even twentieth century ideas: chaos was first observed by Poincare and fractals were familiar to Cantor a century ago, although neither man had the computer at his disposal to show the rest of the world the beauty he was seeing.
The 20th century was the century of war and blood. The 21st century is the century of dialogue.
The scientific facts, which were supposed to contradict the faith in the nineteenth century, are nearly all of them regarded as unscientific fictions in the twentieth century.
These 21st-century 'teavangelicals,' who represent a considerable segment of the Republican party, are vastly different from their 19th-century forebears. Nineteenth-century evangelicals were concerned with societal ills such as temperance, slavery, the rise of industrialisation and suffrage.
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