A Quote by Marcus Tullius Cicero

I will go further, and assert that nature without culture can often do more to deserve praise than culture without nature. — © Marcus Tullius Cicero
I will go further, and assert that nature without culture can often do more to deserve praise than culture without nature.
Are we, finally, speaking of nature or culture when we speak of a rose (nature), that has been bred (culture) so that its blossoms (nature) make men imagine (culture) the sex of women (nature)? It may be this sort of confusion that we need more of.
Good culture is born of a good disposition; and since the cause is more to be praised than the effect, I will rather praise a good disposition without culture, than good culture without the disposition.
In our traditional culture, people have a very different view towards nature than in Western culture. We consider humans as part of nature. But in the West, they talk about protecting nature. That's a joke because nature doesn't care; it's humans who need to protect themselves.
Science ... has no consideration for ultimate purposes, any more than Nature has, but just as the latter occasionally achieves things of the greatest suitableness without intending to do so, so also true science, as the imitator of nature in ideas, will occasionally and in many ways further the usefulness and welfare of man,-but also without intending to do so.
Nature doesn't need people - people need nature; nature would survive the extinction of the human being and go on just fine, but human culture, human beings, cannot survive without nature.
Sex is probably one of the last forms of human expression to enjoy such a direct connection with nature. It might be the primary site of conflict between nature and culture. If one assumes that nature (or instinct) is repressed in a highly civilised society, then I think the conceptual dyad nature-culture is best preserved there, in the realm of sex.
War seems to be one of the most salutary phenomena for the culture of human nature; and it is not without regret that I see it disappearing more and more from the scene.
If society will adopt the rule of nature, and justify no marriage without a supreme affection, the evils of marriage without love will be sufficiently cured. Those who marry without the consent of Nature may securely expect trouble.
Feminists have to question, not just all of Western culture, but the organization of culture itself, and further, even the very organization of nature. Many women give up in despair: if that's how deep it goes they don't want to know.
Better to deserve praise without having it, than to have it without deserving it.
Without culture there can be no growth; without exertion, no acquisition; without friction, no polish; without labor, no knowledge; without action, no progress; and without conflict, no victory. The man who lies down a fool at night, hoping that he will waken wise in the morning, will rise up in the morning as he laid down in the evening.
There is a beauty in nature and culture that we no longer have access to. Those things you can't forget, you embroider... The further you tell, the further you travel from truth, which means, of course, that literature is a lie.
A free culture is not a culture without property; it is not a culture in which artists don't get paid. A culture without property, or in which creators can't get paid, is anarchy, not freedom. Anarchy is not what I advance here. Instead, the free culture that I defend in this book is a balance between anarchy and control.
Why should anyone be afraid of change? What can take place without it? What can be more pleasing or more suitable to universal nature? Can you take your bath without the firewood undergoing a change? Can you eat without the food undergoing a change? And can anything useful be done without change? Don't you see that for you to change is just the same, and is equally necessary for universal nature?
Science starts with preconception, with the common culture, and with common sense. It moves on to observation, is marked by the discovery of paradox, and is then concerned with the correction of preconception. It moves then to use these corrections for the designing of further observation and for more refined experiment. And as it moves along this course the nature of the evidence and experience that nourish it becomes more and more unfamiliar; it is not just the language that is strange [to common culture].
A free culture is not a culture without property; it is not a culture in which artists don't get paid.
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