Best 5189 quotes in «history quotes» category

Having a body, we have seen, does not entail knowing a body. Whereas a cow automatically eats whatever grasses supply needed nutrients, people must determine for themselves what to put into their bodies, with the result that there is room to make mistakes. Mistakes arise, in part, from ignorance. Yet ignorance is not the only problem produced by this arrangement. The fact that we are not compelled by our bodies' precise needs—understood as particular kinds of food and drink, rather than food and drink tout court—allows the formation of desires that have little or nothing to do with the needs on which bodily health depends.

Having been married twice before, Ernest Hemingway enjoyed the conveniences and trappings of having a wife, but resented the responsibilities, not to mention the constraints, of raising children. He loved his six-toed, polydactyl cats that required far less care, and frequently were left to fend for themselves at his home in Key West, Florida. Writing was his life and having been a reporter and journalist for the Kansas City Star and the Toronto Star Weekly gave him the experience and knowledge needed to write the gritty accounts of the Spanish Civil War and World War II. His work took Papa Hemingway to the far reaches of the globe; however he enjoyed life in Key West where he had fishing friends and drinking buddies. He always enjoyed the company of the people he was with, and Sloppy Joes was his favorite haunt. It was here that he spent hours imbibing and sharing stories with fishermen, beach bums and tourists.

Having a deep sense of understanding is a huge burden for a mind that can’t directly influence things.

Having an unresolved Bad Boyfriend issue is like carrying around credit card debt . . . which can still show up and wreck your rating.

Haw! Haw! Inconceivable stupidity is just what you're going to get! (Brigadier-General Henry Wilson, on being challenged in 1910 about the likelihood of a European war)

¿Hay algo más pavoroso que el hombre?

Hayatımda ilk defa olarak karşı karşıya kalıyordum iktidarın o basiretsiz körlüğüyle; dehşete uğramıştım. O çağımda nereden bilebirdim ki ben, bütün ömrüm boyunca, hep bu körlükle savaşacağım

He also telephoned the Real Time Computer Complex on the ground floor of the Operations Wing to ask that an additional big I.B.M. computer be brought onto the line.

Hay que ser duro pero jamas perder la ternura. [It is necessary to be hard but never to lose the tenderness]

Hear me, and I will instruct thee; hearken to the thing that I say, and I shall tell thee more.

He believed the press was doing its job, but, in the absence of candor from the committee, it had reached unfair conclusions about some people. Sloan himself was a prime example. He was not bitter, just disillusioned. All he wanted now was to clean up his legal obligations - testimony in the trial and in the civil suit - and leave Washington forever. He was looking for a job in industry, a management position, but it was difficult. His name had been in the papers often. He would not work for the White House again even if asked to come back. He wished he were in Bernstein's place, wished he could write. Maybe then he could express what had been going through his mind. Not the cold, hard facts of Watergate necessarily - that wasn't really what was important. But what it was like for young men and women to come to Washington because they believed in something and then to be inside and see how things worked and watch their own ideals disintegrate.

He couldn't drive the horror of cannibalism from his brain, just as he couldn't wholly suppress a simple observation that seemed to rebut their savagery: these were the nicest man-eating barbarians a lonely wanderer could ever hope to encounter.

He could sense in her the same spirit that ran in his veins. They were people with independent minds. They were not clerks at desks. They preferred to act. Accomplish something. They were rushing to reach the end. Such people need to be left alone. They are used to the darkness, the silence, the waiting. They belong to the same family. That of leopards.

He did everything. He studied hard. He went to Harvard. He got married. He had children. He worked. He dreamed big. He pulled his bootstraps all the way up from his humble beginnings to the presidency. He lived the American Dream. And he was called an African Witch Doctor. People asked for his birth certificate. A congressman shouted at him "YOU LIE!" He faced the most recalcitrant Republican Congress ever that was elected by a constituency that wanted to "take the country back."If a black man can be elected as guardian of the American empire, do exactly that, and still not be shielded from racism, what hope is supposed to be left?

He didn't know what he was anymore – not truly Chinese, for he had spent too long in the West, adopted too many Western ideas, but neither did he feel truly Westernised. There had been times when he had thought himself so, but a glimpse at his reflection quickly showed him the impossibility of such thoughts. No, rather, he felt suspended between two worlds, never to truly belong to either. The Yellow Papers

He did not care about titles and was proud to be a farmer beyond all else.

He’d seen for the first time how easily one might neglect those one loved by chasing the big story, the big lie that history was a matter of ideals and not compassion.

He’d used the amulet to read my thoughts again. I pictured smacking him in the face.

Hegel’s account avoids falling into a careless historicism by virtue of its appeal to the infinite ends at work in subjectivity, but it maintains its strong historicist commitment by virtue of the way in which Hegel takes himself to have shown that the universal has to particularize itself— a thesis we could formulate rather abstractly as the notion that for speculative (philosophical) concepts, meaning is determined by use but not exhausted by use, such that within a certain historical development, such concepts can be developed into better actualizations. Hegel’s type of philosophical history is not an a priori theory about how those historical particulars were necessitated to line up with each other, nor is it some happy talk Whig account of progress, nor is it a self-congratulatory tale of progressive enlightenment and error-correction, nor is it the explication of any laws of history or any claims about how various regimes inevitably converge at some final point or inevitably lead to a certain result. It is rather an examination of the metaphysical contours of subjectivity and how the self interpreting, self-developing collective human enterprise has moved from one such shape to another in terms of deeper logic of sense-making and how that meant that subjectivity itself had reshaped itself over the course of history. It is not a thesis about what constitutes true causality in history, nor is it even a thesis that unintelligibility causes such breakdowns. Hegel’s philosophy of history is concerned with what various things mean to subjects, individually and collectively, in the historical configurations into which they are thrown.

He (Frederick II) famously describe Poland as an 'artichoke, ready to be consumed leaf by leaf

He gave me a small smile, and in that smile I saw our whole catastrophic history playing out before my eyes.

Hegel is well aware of the fact - personally experienced in his youth - that a "deviation" (Abweichung) in thought from what is "publicly recognized" can be the expression of a genuine, albeit unhappy, consciousness, one which is justifiably "severed" (entzweit) from actuality. In certain periods criticism is the only possible form of philosophy. Nothing can be said a priori about the time at which a situation arises in which a philosopher can only be true by dissenting. Ontological principles, a universal belief in providence or the conviction that reason is strong enough to be victorious do not answer the question of whether our current factual situation is in agreement with reason. Even if one believes or knows for certain that the universe and history as a whole are rational, one still does not know a priori the degree to which the present situation realizes what history as a whole (if this word means anything) and the entire actuality make actual.

He gets away with it because he's strong.' 'This is the story of mankind.' 'I thought you were going to be a priest at one point.' 'Yes. But then I read the newspaper.

He fought alongside a royalist army against the usurpers during the Siege of Colchester and commanded those besieged in the city. He distinguished himself through his bravery.

He found his irritation that the American memory could be short.

He had followed the calendar, the years, time- Bird farted. And it came to me, as though it were riding one moment of the gusting wind, as though bird had had it in him all the time and had passed it to me in that one moment of instant corruption.

He had been always escaping, always rebelling, always fighting against authority, and always being flogged. There had been a whole lifetime of torment such as this; forty-two years of it; and there he stood, speaking softly, arguing his case well, and pleading while the tears ran down his face for some kindness, for some mercy in his old age. 'I have tried to escape; always to escape,' he said, 'as a bird does out of a cage. Is that unnatural; is that a great crime?

He had always despised people who thought about the past. To live was to leave behind; to be as free as a shipwrecked man who has lost everything.

He had no ideal world of dead heroes; he knew little of the life of men in the past; he must find the beings to whom he could cling with loving admiration among those who came within speech of him.

He indeed who believes that by studying isolated histories he can acquire a fairly just view of history as a whole, is, as it seems to me, much in the case of one, who, after having looked at the dissevered limbs of an animal once alive and beautiful, fancies he has been as good as an eyewitness of the creature itself in all its action and grace.

He insisted on clearing the table, and again devoted himself to his game of patience: piecing together the map of Paris, the bits of which he’d stuffed into the pocket of his raincoat, folded up any old how. I helped him. Then he asked me, straight out, ‘What would you say was the true centre of Paris?’ I was taken aback, wrong-footed. I thought this knowledge was part of a whole body of very rarefied and secret lore. Playing for time, I said, ‘The starting point of France’s roads . . . the brass plate on the parvis of Notre-Dame.’ He gave me a withering look. ‘Do you take for me a sap?’ The centre of Paris, a spiral with four centres, each completely self-contained, independent of the other three. But you don’t reveal this to just anybody. I suppose - I hope - it was in complete good faith that Alexandre Arnoux mentioned the lamp behind the apse of St-Germain-l’Auxerrois. I wouldn’t have created that precedent. My turn now to let the children play with the lock. ‘The centre, as you must be thinking of it, is the well of St-Julien-le-Pauvre. The “Well of Truth” as it’s been known since the eleventh century.’ He was delighted. I’d delivered. He said, ‘You know, you and I could do great things together. It’s a pity I’m already “beyond redemption”, even at this very moment.’ His unhibited display of brotherly affection was of childlike spontaneity. But he was still pursuing his line of thought: he dashed out to the nearby stationery shop and came back with a little basic pair of compasses made of tin. ‘Look. The Vieux-Chene, the Well. The Well, the Arbre-a-Liege On either side of the Seine, adhering closely to the line he’d drawn, the age-old tavern signs were at pretty much the same distance from the magic well. ‘Well, now, you see, it’s always been the case that whenever something bad happens at the Vieux-Chene, a month later — a lunar month, that is, just twenty-eight days — the same thing happens at old La Frite’s place, but less serious. A kind of repeat performance. An echo Then he listed, and pointed out on the map, the most notable of those key sites whose power he or his friends had experienced. In conclusion he said, ‘I’m the biggest swindler there is, I’m prepared to be swindled myself, that’s fair enough. But not just anywhere. There are places where, if you lie, or think ill, it’s Paris you disrespect. And that upsets me. That’s when I lose my cool: I hit back. It’s as if that’s what I was there for.

Heights plummeted because of a little disaster called civilization. "Heights go way down when we go into state society," says Bogin. "When Egypt conquered the Nile area, the height of peasants fell dramatically. They moved from having access to a wide variety of foods to growing what the Egyptian state demanded. Their bones show lots of deficiencies in minerals and iron." The same stunting happened repeatedly throughout history. As late as the 1800s, male Cheyenne Indians, who hunted bison and collected berries, averaged a whopping 5'10", towering above even today's Americans, not to mention General Custer's cavalry, which averaged 5'7", and the period's wealthy European monarchies.

He knows different now. It's the living that chase the dead. The long bones and skulls are tumbled from their shrouds, and words like stones thrust into their rattling mouths: we edit their writings, we rewrite their lives. Thomas More had spread the rumor that Little Bilney, chained to the stake, had recanted as the fire was set. It wasn't enough for him to take Bilney's life away; he had to take his death too.

He is not a great man. None of us are great men. We are just caught in the wave of history.

He led her back to the house, the perfume from the acacia clinging to her. The djinn was supposed to live in the scent of the acacia blossom, making themselves visible only to the young in order to entrap them in otherworldly world.

He left not knowing where he was going, he got there not knowing where he was, and he came back not knowing where he had been. But history books will point out Columbus as the person who made the Americas available for exploitation. I guess I can make the same kind of ridiculous claim.

He lied all the time even when there was no need to lie [...] He needed a _history_, a sense of self. [Burnside on his father, p. 22]

He learned from the Greek poets "not to expect too much from life; not to dream of a chimerical bliss, ... but to do his duty, without expecting to be rewarded ..., to cultivate his friends and love his country even to the point of self sacrifice." From ancient writers he learned the possibility of courageous resignation, and under their inspiration he worked out for himself a program which was little short of the heroic.

He looked like an excited sixteen-year-old with his tousled hair and shining eyes. Barbara could not deny she liked him, even though every word he said was repellent to her. With an eloquence that frequently tied itself in knots but was of an unflagging vehemence he explained to her that the faith for which he was fighting was basically revolutionary. 'When the day arrives and our Führer takes over supreme power, then that's the end of capitalism and the economy of the big bosses. The servitude of usury will be abolished. Big banks and stock exchanges that bleed our national economy white can close their doors, and no one will mourn them". Barbara wanted to know why Miklas did not join the Communists if he, like them, was against capitalism. Miklas explained as eagerly as a child reciting a lesson learned by heart. "because the Communists have no patriotism for the fatherland, but are supranational and dependent on Russian Jews. AndCommunists don't know anything about idealism-all Marxists believe that the only purpose in life is money. We want our own revolution-our German, idealistic revolution. Not one that will be directed by Freemasons and the Elders of Zion.

He may be incensed, said Dizzy. I've never doubted the old parson's faith, but it has no place in politics. Good God, just imagine if each man allowed himself to be swayed by moral compunctions; we'd never get a damned thing accomplished in Parliament.

Henry Ford is quoted as saying. "History is more or less bunk." Now, if he never spoke those words, doesn't that just prove he was right when he didn't say them?

Hence a certain tension between religion and society marks the higher stages of every civilization. Religion begins by offering magical aid to harassed and bewildered men; it culminates by giving to a people that unity of morals and belief which seems so favorable to statesmanship and art; it ends by fighting suicidally in the lost cause of the past.

Henric a fost un individ complex, impulsiv si schimbator, care se pricepea sa ii deruteze pe cei din jur atunci cand incercau sa afle motivele pentru care facea un lucru sau altul. In plus, este greu de crezut ca el insusi era suficient de lucid pentru a intelege de ce facea ceea ce facea.

Here. Here I am. You've taken everything from us, but not who we are! We still exist! One day grass will grow here and overgrow the ruins. Or day this will be forgotten. But you... No one will ever forget you! The shame of humanity.

Here dwell together still two men of note Who never lived and so can never die: How very near they seem, yet how remote That age before the world went all awry. But still the game’s afoot for those with ears Attuned to catch the distant view-halloo: England is England yet, for all our fears– Only those things the heart believes are true. A yellow fog swirls past the window-pane As night descends upon this fabled street: A lonely hansom splashes through the rain, The ghostly gas lamps fail at twenty feet. Here, though the world explode, these two survive, And it is always eighteen ninety-five.

here’s a toast to Alan Turing born in harsher, darker times who thought outside the container and loved outside the lines and so the code-breaker was broken and we’re sorry yes now the s-word has been spoken the official conscience woken – very carefully scripted but at least it’s not encrypted – and the story does suggest a part 2 to the Turing Test: 1. can machines behave like humans? 2. can we?

Here is a lesson to brand in fire across any young historian's mind: If you try to do too much, you will not do anything.

Heresy no longer existed within religion; it was founded in the state.

Her unusual dark hair and sultry eyes made her stand out--- Anne Boleyn was Tudor England's Angelina Jolie amid a sea of Reese Witherspoons.

Heraclitus, Empedocles, and Parmenides all state or suggest that thinking the right kinds of thoughts positively transforms our relationship to our environment. If thoughts are the right kind, it is presumably because they build on the particular receptivity of human nature to true knowledge about the nature of things, knowledge that, in turn, brings the person into greater harmony with the world around him. Thought is thus a uniquely transformative encounter with reality.