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21 " By your eighteenth birthday you're supposed to know. They're supposed to tell you. Splicer. True Born. Laster. "
22 " For most Americans of the eighteenth century, it was assumed impossible for a servant to shed his lowly origins; the meaner sort, as one newspaper insisted, could never “wash out the stain of servility.” There were fears that the meaner sort were treading too close on the heels of those above them. "
― Nancy Isenberg , White Trash: The 400-Year Untold History of Class in America
23 " (...) this first-approximation reification of language very easily passes over unnoticed into a harder idealization, especially in everyday parlance. It is this idealization that, for instance, leads people to say that " the language" is degenerating because teenagers don't know how to talk anymore (they were saying that in the eighteenth century too!). It is also behind seeing the dictionary as an authority on the " correct meanings" of words rather than as an attempt to record how words are understood in the speech community. Even linguists adopt this stance all the time in everyday life (especially as teachers of students who can't write a decent paragraph). But once we go inside the heads of speakers to study their own individual cognitive structure, the stance must be dropped. "
24 " Raymond collected expressions. He repeated them in experimental accents, as if learning a tune. He sounded like an Eighteenth Street Mexican when he said cuate, like a Logan Square cubano when he said comemierda. "
― Sebastian Rotella
25 " Incidentally, although the Cistercians did much to improve the quality of sheep, the animal remained much smaller than its modern descendants; as late as the early eighteenth century a sheep wasn't much bulkier than a Labrador Dog. "
― Clarissa Dickson Wright
26 " And I know an eighteenth charm, and that charm is the greatest of all, and that charm I can tell no man, for a secret that no one knows but you is the most powerful secret there can ever be. "
― Neil Gaiman , American Gods (American Gods, #1)
27 " Development means a capacity for self-sustaining growth. It means that an economy must register advances which in turn will promote further progress. The loss of industry and skill in Africa was extremely small, if we measure it from the viewpoint of modern scientific achievements or even by the standards of England in the late eighteenth century. However, it must be borne in mind that to be held back at one stage means that it is impossible to go on to a further stage. When a person is forced to leave school after only two years of primary school education, it is no reflection on him that he is academically and intellectually less developed than someone who had the opportunity to be schooled right through to university level. What Africa experienced in the early centuries of trade was precisely a loss of development opportunity, and this is of greatest importance. Pg. 105 "
28 " We criticize Americans for not being able either to analyse or conceptualize. But this is a wrong-headed critique. It is we who imagine that everything culminates in transcendence, and that nothing exists which has not been conceptualized. Not only do they care little for such a view, but their perspective is the very opposite: it is not conceptualizing reality, but realizing concepts and materializing ideas, that interests them. The ideas of the religion and enlightened morality of the eighteenth century certainly, but also dreams, scientific values, and sexual perversions. Materializing freedom, but also the unconscious. Our phantasies around space and fiction, but also our phantasies of sincerity and virtue, or our mad dreams of technicity. Everything that has been dreamt on this side of the Atlantic has a chance of being realized on the other. They build the real out of ideas. We transform the real into ideas, or into ideology. "
― Jean Baudrillard , America
29 " The public execution did not re-establish justice; it reactivated power. In the seventeenth century, and even in the early eighteenth century, it was not, therefore, with all its theatre of terror, a lingering hang-over from an earlier age. Its ruthlessness, its spectacle, its physical violence, its unbalanced play of forces, its meticulous ceremonial, its entire apparatus were inscribed in the political functioning of the penal system. "
― Michel Foucault
30 " According to the historian William H. McNeil, European churches did not have pews until sometime in the eighteenth century. People stood or milled around, creating a very different dynamic than we find in today's churches, where people are expected to spend most of their time sitting. "
― Barbara Ehrenreich
31 " I think he is the ornament of society! Oh, there is not just one role for the artist in society. He has many roles and he has a different role as society changes, and in different societies . . . He can be a seer at times, and in the eighteenth century he was the satirist, the artist stepping back and holding up the mirror to society. Moreover, I don’t think the same kind of person is necessarily an artist or a poet in one century as another. "
32 " The degeneration of the revolution in Russia does not pass from the revolution for communism to the revolution for a developed kind of capitalism, but to a pure capitalist revolution. It runs in parallel with world-wide capitalist domination which, by successive steps, eliminates old feudal and Asiatic forms in various zones. While the historical situation in the seventeenth, eighteenth and nineteenth centuries caused the capitalist revolution to take liberal forms, in the twentieth century it must have totalitarian and bureaucratic ones. "
― Amadeo Bordiga
33 " Personalism therefore includes among its leading ideas, the affirmation of the unity of mankind, both in space and time, which was foreshadowed by certain schools of thought in the latter days of antiquity and confirmed in the Judeo-Christian tradition. For the Christian there are neither citizens nor barbarians, neither bond nor free, neither Jew nor gentile, neither white, black or yellow, but only men created in the image of God and called to salvation in Christ. The conception of a human race with a collective history and destiny, from which no individual destiny can be separated, is one of the sovereign ideas of the Fathers of the Church. In a secularised form, this is the animating principle of eighteenth century cosmopolitanism, and later of Marxism. It is flatly opposed to the ideas of absolute discontinuity between free spirits (as in Sartre) or between civilizations (in Malraux or Frobenius). It is against every form of racialism or of caste, against the ‘elimination of the abnormal’ , the contempt of the foreigner, against the totalitarians’ denigration of political adversaries—in short, it is altogether against the fabrication of scapegoats. Any man, however different, or even degraded, remains a man, for whom we ought to make a human way of life possible. "
― Emmanuel Mounier , Personalism
34 " ...the centrality of competitiveness as the key to growth is a recurrent EU motif. Two decades of EC directives on increasing competition in every area, from telecommunications to power generation to collateralizing wholesale funding markets for banks, all bear the same ordoliberal imprint. Similarly, the consistent focus on the periphery states’ loss of competitiveness and the need for deep wage and cost reductions therein, while the role of surplus countries in generating the crisis is utterly ignored, speaks to a deeply ordoliberal understanding of economic management. Savers, after all, cannot be sinners. Similarly, the most recent German innovation of a constitutional debt brake (Schuldenbremse) for all EU countries regardless of their business cycles or structural positions, coupled with a new rules-based fiscal treaty as the solution to the crisis, is simply an ever-tighter ordo by another name.If states have broken the rules, the only possible policy is a diet of strict austerity to bring them back into conformity with the rules, plus automatic sanctions for those who cannot stay within the rules. There are no fallacies of composition, only good and bad policies. And since states, from an ordoliberal viewpoint, cannot be relied upon to provide the necessary austerity because they are prone to capture, we must have rules and an independent monetary authority to ensure that states conform to the ordo imperative; hence, the ECB. Then, and only then, will growth return. In the case of Greece and Italy in 2011, if that meant deposing a few democratically elected governments, then so be it.The most remarkable thing about this ordoliberalization of Europe is how it replicates the same error often attributed to the Anglo-American economies: the insistence that all developing states follow their liberal instruction sheets to get rich, the so-called Washington Consensus approach to development that we shall discuss shortly. The basic objection made by late-developing states, such as the countries of East Asia, to the Washington Consensus/Anglo-American idea “liberalize and then growth follows” was twofold. First, this understanding mistakes the outcomes of growth, stable public finances, low inflation, cost competitiveness, and so on, for the causes of growth. Second, the liberal path to growth only makes sense if you are an early developer, since you have no competitors—pace the United Kingdom in the eighteenth century and the United States in the nineteenth century. Yet in the contemporary world, development is almost always state led. "
― , Austerity: The History of a Dangerous Idea
35 " My father prided himself on maintaining traditions that were hundreds of years old. You'll feel as if you've stepped back into the eighteenth century." Her brows lifted in surprise. He could see the wheels turning in her clever brain, but she chose merely to nod, and perversely, though he knew he would not like it, he wanted to know what she was thinking. " Go on. Say it." " It is nothing. Only - you are very much a man of the nineteenth century." " You mean you're not surprised I left such a backward place." " Such a backward place must be crying out for a man like you." Ainsley pushed her windswept hair out of her eyes. "
36 " Sadism ... is a massive cultural fact that appeared precisely at the end of the eighteenth century and that constitutes one of the greatest conversions of the occidental imagination ... madness of desire, the insane delight of love and death in the limitless presumption of appetite. "
― Michel Foucault , Madness and Civilization: A History of Insanity in the Age of Reason
37 " For eight years I dreamed of fire. Trees ignited as I passed them; oceansburned. The sugary smoke settled in my hair as I slept, the scent like a cloud left on my pillow as I rose. Even so, the moment my mattress started to burn, I bolted awake. The sharp, chemical smell was nothing like the hazy syrup of my dreams; the two were as different as Carolina and Indian jasmine, separation and attachment. They could not be confused. Standing in the middle of the room, I located the source of the fire. A neat row of wooden matches lined the foot of the bed. They ignited, one after the next, a glowing picket fence across the piped edging. Watching them light, I felt a terror unequal to the size of the flickering flames, and for a paralyzing moment I was ten years old again, desperate and hopeful in a way I had never been before and never would be again. But the bare synthetic mattress did not ignite like the thistle had in late October. It smoldered, and then the fire went out. It was my eighteenth birthday. "
― Vanessa Diffenbaugh , The Language of Flowers
38 " In my long career in this historical fiction business, though, I've found that the most effective storytelling concept is this: Once upon a time it was now.That has become my credo and my method as a longtime historical novelist.It's quite simple, if you see as Janus sees:Today is now.Yesterday was now.Tomorrow will be now.Three hundred years ago, the eighteenth century was now.You, as a historical novelist, can make any time now by taking your reader into that time. Once you grasp that, the rest is just hard work.Stay with me, and you'll see how such work is done. "
39 " I think if you went back to the eighteenth century and you asked a fifteen year old boy, 'Would you like to marry a woman who has had plastic bags needlessly inserted into her breasts?', that fifteen year old boy would probably be like, 'what's plastic?'. "
― John Green
40 " This medical view of an ideal male who was insulated from pathogens was inextricably bound up with a parallel discourse about the maintenance of strong ego boundaries, a psychic investment in one’s bodily peripheries that effected a gradual closing (and, one might say, a closing off) of the male body, at once from the outer world of dangerous stimuli and from the inner world of threatening passions. Without a doubt, as Norbert Elias has shown, in the western world both men and women experienced a shift in their sense of personal boundaries during the early modern era where, amid changing social circumstances, rising thresholds of repugnance and shame were manifested among the upper-classes as a growing aversion to their own bodily functions and to the bodies of others. The changes wrought by new developments in table manners and etiquette were extended by the introduction of hygienic practices in the eighteenth and nineteenth centuries that endeavored to maximise the order and cleanliness of the social body while futher compartmentalising the bourgeois self as a discrete bodily unit. "
― Christopher Forth