A Quote by Timothy Leary
The twentieth century may well find historical status as the epoch in which man began to study himself as a scientific phenomenon.
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The nineteenth century, utilitarian throughout, set up a utilitarian interpretation of the phenomenon of life which has come down to us and may still be considered as the commonplace of everyday thinking. ... An innate blindness seems to have closed the eyes of this epoch to all but those facts which show life as a phenomenon of utility
Humanism is an overemphasis on human worth and ability, leading man to glorify himself instead of God...While its historical forms may vary, humanism inevitably leads people away from God and spiritual concerns. It promotes the false idea that man is good and that he is superior to God. Secular Humanism of the twentieth century altogether rejects belief in God and worships man as God. The pride of humanism will not go unpunished.
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 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.
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.
Today's Uncle Tom doesn't wear a handkerchief on his head. This modern, twentieth-century Uncle Thomas now often wears a top hat. He's usually well-dressed and well-educated. He's often the personification of culture and refinement. The twentieth-century Uncle Thomas sometimes speaks with a Yale or Harvard accent. Sometimes he is known as Professor, Doctor, Judge, and Reverend, even Right Reverend Doctor. This twentieth-century Uncle Thomas is a professional Negro -by that I mean his profession is being a Negro for the white man.
In the eighteenth century it was often convenient to regard man as a clockwork automaton. In the nineteenth century, with Newtonian physics pretty well assimilated and a lot of work in thermodynamics going on, man was looked on as a heat engine, about 40 per cent efficient. Now in the twentieth century, with nuclear and subatomic physics a going thing, man had become something which absorbs X-rays, gamma rays and neutrons.
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.
Like every man who appears at an epoch which is historical and rendered famous by his works, Jesus Christ has a history, a history which the church and the world possess, and which, surrounded by countless memorials, has at least the same authenticity as any other history formed in the same countries, amidst the same peoples and in the same times. As, then, if I would study the lives of Brutus and Cassius, I should calmly open Plutarch, I open the Gospel to study Jesus Christ, and I do so with the same composure.
In all the areas within which the spiritual life of humanity is at work, the historical epoch wherein fate has placed us is an epoch of stupendous happenings.
Everyone carries a part of society on his shoulders; no one is relieved of his share of responsibility by others. And no one can find a safe way out for himself if society is sweeping toward destruction. Therefore, everyone, in his own interests, must thrust himself vigorously into the intellectual battle. None can stand aside with unconcern; the interest of everyone hangs on the result. Whether he chooses or not, every man is drawn into the great historical struggle, the decisive battle into which our epoch has plunged us.
As the twentieth century began, science equaled a materialistic worldview. As the twenty-first century began, the worldview of science, at least of physics and astronomy, may have traded place with that of religion. Consider Einstein's famous equation E = mc2. Nothing of matter dies but continues on in another form, elsewhere. The church divines and theologians for two thousand years have devised arguments and "proofs" of immortality but nothing equal to this.
I think men of science as well as other men need to learn from Christ, and I think Christians whose minds are scientific are bound to study science that their view of the glory of God may be as extensive as their being is capable. But I think that the results which each man arrives at in his attempts to harmonize his science with his Christianity ought not to be regarded as having any significance except to the man himself, and to him only for a time, and should not receive the stamp of a society.
I know, indeed, and can conceive of no pursuit so antagonistic to the cultivation of the oratorical faculty ... as the study of Mathematics. An eloquent mathematician must, from the nature of things, ever remain as rare a phenomenon as a talking fish, and it is certain that the more anyone gives himself up to the study of oratorical effect the less will he find himself in a fit state to mathematicize.
One scientific epoch ended and another began with James Clerk Maxwell.
Should an anthropologist or a sociologist be looking for a bizarre society to study, I would suggest he come to Ulster. It is one of Europe's oddest countries. Here, in the middle of the twentieth century, with modern technology transforming everybody's lives, you find a medieval mentality that is being dragged painfully into the eighteenth century by some forward-looking people.
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