A Quote by John McGahern
Ireland is a peculiar society in the sense that it was a nineteenth century society up to about 1970 and then it almost bypassed the twentieth century.
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The nineteenth century planted the words which the twentieth century ripened into the atrocities of Stalin and Hitler. There is hardly an atrocity committed in the twentieth century that was not foreshadowed or even advocated by some noble man of words in the nineteenth.
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.
I don't know how it could be more stark or clear: this entire society is being dominated by corporate power in a way that may exceed what happened in the late nineteenth century, early twentieth century.
One of the major changes in attitude that occurred in the world of art as we moved from the nineteenth into the twentieth century was that the twentieth century artist became more involved with personal expression than with celebrating exclusively the values of the society or the church. Along with this change came a broader acceptance of the belief that the artist can invent a reality that is more meaningful than the one that is literally given to the eye. I subscribe enthusiastically to this.
I'm not a twentieth-century novelist, I'm not modern, and certainly not postmodern. I follow the form of the nineteenth-century novel; that was the century that produced the models of the form. I'm old-fashioned, a storyteller. I'm not an analyst, and I'm not an intellectual.
Baseball is a nineteenth-century pastoral game. Football is a twentieth-century technological struggle.
Nineteenth-century grass-roots populism made twentieth-century progressivism possible.
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.
The nineteenth century believed in science but the twentieth century does not.
The twentieth century had produced a literature in Ireland that kept a tense distance from the sources of faith - and for good reason. Irish writing had suffered a terrible censorship in the twentieth century.
America's business problem is that it is entering the twenty-first century with companies designed during the nineteenth century to work well in the twentieth.
In the nineteenth century, the central moral challenge was slavery. In the twentieth century, it was the battle against totalitarianism. We believe that in this century the paramount moral challenge will be the struggle for gender equality around the world.
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.
The social problem of the twentieth century is whether civilized nations can restore themselves to sanity after their nineteenth-century aberrations of individualism and capitalism.
The hope for the twentieth century rests on recognition that war and depression are man-made, and needless. They can be avoided in the future by turning from the nineteenth-century characteristics just mentioned (materialism, selfishness, false values, hypocrisy, and secret vices) and going back to other characteristics that our Western Society has always regarded as virtues: generosity, compassion, cooperation, rationality, and foresight, and finding a increased role in human life for love, spirituality, charity, and self discipline.
The humanities and science are not in inherent conflict but have become separated in the twentieth century. Now their essential unity must be re-emphasized, so that twentieth-century multiplicity may become twentieth-century unity.
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