A Quote by Steve Hanke
Mercantilism was an insidious economic theory that held Europe in its thrall in the 16th, 17th and 18th centuries.
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In the 16th and 17th centuries, as many as 60,000 people were executed in Europe as suspected witches. But it would be nice to think that centuries of advances in science and education have made people less prey to phantasms and falsehoods.
One of the interesting things about the history of poetry in the 16th, 17th, and 18th centuries is that people who read liked getting their information in rhyme just as much as in prose. The genre that we would think of as nonfiction often was written in verse in forms like the Georgic when people thought that one of the tasks of poetry was conveying arguments and information in a pleasant way.
In the forty years of the people's republic, some of the worst historical traits were preserved in our people. These included even the common characteristics developed in the economic reality of the time of partitions in the 17th and 18th centuries.
In the 17th and 18th centuries there was a kind of Protestantism that said, "If you could only get rid of the Bishop, then you'd be a true Christian".
Instead of having to be a member of the Royal Society to do science, the way you had to be in England in the 17th, 18th, centuries today pretty much anybody who wants to do it can, and the information that they need to do it is there.
The processes of secularization that followed in the wake of the Reformation continue to work themselves out in complicated ways, not only in Europe but also in North America. To make a very long and complex story short, the success of the Reformation combined with the persistence and renewal of Roman Catholicism in the 16th and 17th centuries made Christianity into an enduring, disruptive problem in new ways, layered on top of problems that already affected late medieval Christianity.
Morally, the world is both better and worse than it was. We are worse off than in the middle ages, or the 17th and 18th centuries, in that we have the atomic menace.
In the 16th and 17th centuries, most people in Britain lived in small village communities. They knew all their neighbours. They dressed alike, and almost all were white. The vast majority belonged to the same religion and spoke much the same language.
In the earliest days, make-up and moralising were intertwined. The 'cosmetic slops and washes' of the 17th and 18th centuries aimed to smooth complexions and revive a woman's 'bloom' - but their critics were never far behind.
The ideas and practices of Franz Anton Mesmer, an 18th-century Australian healer, had spread to the United States and, by the 1840s, held the country in thrall. Mesmer proposed that everything in the universe, including the human body, was governed by a 'magnetic fluid' that could become imbalanced, causing illness.
The word crap is actually another word that's very, very old. It was taken over from 17th century England by the pilgrim fathers and Americans were talking about things being crap in the 17th and 18th centuries. What Sir Thomas Crapper – complete coincidence – does is not invent the flushing toilet, as many, many people believe, but was a great promoter for it. He ran a business marketing other people's products and that's why his name was on them. When the American soldiers came over in the First World War, they all thought it was hilarious that it said 'crapper' on them.
About 70% of what I've written about is centered on the clashes and conformities between the emerging life and physical sciences and older metaphysical frameworks in the 17th and 18th centuries. The other 30% consists of one-off essays or researches into other intriguing contemporary topics such as visual experience, aesthetics, social justice issues, and the epistemology of moral knowledge.
I would love to do a period piece - in the 18th or 17th century. To me, it would be such an incredible challenge because of the way people carried themselves. There are so many incredible stories within those centuries - just the language and the way they carried themselves and what they were going through.
I try to find a style that matches the book. In the Baroque Cycle, I got infected with the prose style of the late 17th and early 18th centuries, which is my favorite era. It's recent enough that it is easy to read - easier than Elizabethan English - but it's pre-Victorian and so doesn't have the pomposity that is often a problem with 19th-century English prose. It is earthy and direct and frequently hilarious.
I think subsuming political and economic conflicts into some grand 'clash of civilisations' theory or 'the West versus the rest' binary is a particularly insidious form of ideological deception.
The great philosophers of the 17th and 18th centuries did not think that epistemological questions floated free of questions about how the mind works. Those philosophers took a stand on all sorts of questions which nowadays we would classify as questions of psychology, and their views about psychological questions shaped their views about epistemology, as well they should have.
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