A Quote by Norman Lockyer
The nineteenth century will ever be known as the one in which the influences of science were first fully realised in civilised communities; the scientific progress was so gigantic that it seems rash to predict that any of its successors can be more important in the life of any nation.
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The purpose of education is to fit us for life in a civilised community, and it seems to follow from the subjects we study that the two most important things in civilised life are Art and Science.
If we live in the Nineteenth Century, why should we not enjoy the advantages which the Nineteenth Century offers? Why should our life be in any respect provincial?
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.
In America, we started the public school system very early in the century, and as a consequence we had more skilled workers than any nation on Earth, which meant that we were more productive than any nation on Earth.
Writers in the nineteenth century - people like George Eliot and Flaubert - were accustomed to addressing particular communities with which they shared not only linguistic meanings but also an experience and history. Those communities have progressively split in the twentieth century, and grown more heterogeneous, and writers emerging from minority communities have found themselves addressing audiences closer to their experience and history - a phenomenon derided by conservative white men as identity politics and multiculturalism in the arts.
The biological task of science is to provide the fully developed human individual with as perfect a means of orientating himself as possible. No other scientific ideal can be realised, and any other must be meaningless.
Once upon a time, science, philosophy, and theology were disciplines largely undifferentiated from one another, and proving the existence of God was a fairly commonplace intellectual exercise. But as the scientific method became increasingly refined, particularly through the nineteenth century, science and religion grew apart.
There is one great fact, characteristic of this our nineteenth century, a fact which no party dares deny. On the one hand, there have started into life industrial and scientific forces which no epoch of former human history had ever suspected. On the other hand, there exist symptoms of decay, far surpassing the horrors recorded of the latter times of the Roman empire. In our days everything seems pregnant with its contrary.
The end of the eighteenth and the commencement of the nineteenth century are remarkable for the small amount of scientific movement going on in this country, especially in its more exact departments. Mathematics were at the last gasp, and astronomy nearly so; I mean in those members of its frame which depend upon precise measurement and systematic calculation. The chilling torpor of routine had begun to spread itself over all those branches of Science which wanted the excitement of experimental research.
It seems to me that the novel is very much alive as a form. Without any question, every epoch has its own forms, and the novel nowadays cannot resemble that of the nineteenth century. In this domain all experiments are justified, and it is better to write something new clumsily than to repeat the old brilliantly. In the nineteenth century, novels dealt with the fate of a person or of a family; this was linked to life in that period. In our time the destinies of people are interwoven. Whether man recognizes it or not, his fate is much more linked to that of many other people than it used to be.
Unfortunately, 19th-century scientists were just as ready to jump to the conclusion that any guess about nature was an obvious fact, as were 17th-century sectarians to jump to the conclusion that any guess about Scripture was the obvious explanation . . . . and this clumsy collision of two very impatient forms of ignorance was known as the quarrel of Science and Religion.
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 nineteenth century was the last moment in history when a relatively educated layperson could follow what was going on in the world of science and invention to a wide degree. Also, there were no "professionals". This was a time when amateur explorers, naturalists and enthusiasts were are still making major contributions to progress.
More than 10,000 sightings have been reported, the majority of which cannot be accounted for by any 'scientific' explanation. . .I am convinced that these objects do exist and that they are not manufactured by any nation on earth.
I cannot sufficiently celebrate the glorious liberty that reigns in the public libraries of the twentieth century as compared with the intolerable management of those of the nineteenth century, in which the books were jealously railed away from the people, and obtainable only at an expenditure of time and red tape calculated to discourage any ordinary taste for literature.
THE NINETEENTH CENTURY SPREAD OF CHRISTIANITY WAS DUE PRIMARILY TO A NEW BURST OF RELIGIOUS LIFE EMANATING FROM THE CHRISTIAN IMPULSE. . . . NEVER IN ANY CORRESPONDING LENGTH OF TIME HAD THE CHRISTIAN IMPULSE GIVEN RISE TO SO MANY NEW MOVEMENTS. NEVER HAD IT HAD QUITE SO GREAT AN EFFECT UPON WESTERN EUROPEAN PEOPLES. IT WAS FROM THIS ABOUNDING VIGOR THAT THERE ISSUED THE MISSIONARY ENTERPRISE WHICH DURING THE NINETEENTH CENTURY SO AUGMENTED THE NUMERICAL STRENGTH AND THE INFLUENCE OF CHRISTIANITY.
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