A Quote by Michael Mandelbaum

Inequality of any kind, once considered a normal, natural part of human existence, came to be seen in the course of the twentieth century as increasingly illegitimate.
The recently ended twentieth century was characterized by a level of human rights violations unparalleled in all of human history. In his book Death by Government, Rudolph Rummel estimates some 170 million government-caused deaths in the twentieth century. The historical evidence appears to indicate that, rather than protecting life, liberty, and the pursuit of happiness of their citizens, governments must be considered the greatest threat to human security.
Film is more than the twentieth-century art. It's another part of the twentieth-century mind. It's the world seen from inside. We've come to a certain point in the history of film. If a thing can be filmed, the film is implied in the thing itself. This is where we are. The twentieth century is on film. You have to ask yourself if there's anything about us more important than the fact that we're constantly on film, constantly watching ourselves.
All is summed up in the prayer which a young female human is said to have uttered recently: "O God, make me a normal twentieth-century girl!" Thanks to our labors, this will mean increasingly: "Make me a minx, a moron, and a parasite.
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 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.
The greatest achievements in the science of this [twentieth] century are themselves the sources of more puzzlement than human beings have ever experienced. Indeed, it is likely that the twentieth century will be looked back at as the time when science provided the first close glimpse of the profundity of human ignorance. We have not reached solutions; we have only begun to discover how to ask questions.
Any natural, normal human being, when faced with any kind of loss, will go from shock all the way through acceptance.
I am afraid of what is happening in the West. In a way, the link between art and politics is about to snap. Music and politics, it seems, are increasingly considered to be separate domains. Music is about making peace, not conflict, they say. And, therefore, it is best to do what is considered normal and uncontroversial. Increasingly, accepting the status quo is a precondition for being considered entertainment, while protest culture is grouped alongside politics.
If you grew up Protestant in Ireland, of course, at least in the twentieth century, there was always a contingent that would never really consider you Irish. Meanwhile in Britain you'd never quite be considered British. You fell into a gap in the definitions.
The thriller is the cardinal twentieth-century form. All it, like the twentieth century, wants to know is: Who's Guilty?
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.
he looked to her like an absurd twentieth-century Hamlet, an indecisive figure so mesmerized by onrushing tragedy that he was helpless to divert its course or alter it in any way.
Nevertheless, during the sixty years of the twentieth century many problems have come increasingly into the realm of acceptable public discussion.
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.
The twentieth century provides little or no evidence in any corner of the globe to support the contention that religion causes most human conflict.
Cyborgs are not reverent; they do not re-member the cosmos. They are wary of holism, but needy for connection- they seem to have a natural feel for united front politics, but without the vanguard party. The main trouble with cyborgs, of course, is that they are the illegitimate offspring of militarism and patriarchal capitalism, not to mention state socialism. But illegitimate offspring are often exceedingly unfaithful to their origins.
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