Best 2109 quotes in «europe quotes» category

It is such a privilege to learn from children as they discover new worlds of possibility and give themselves full over to their dreams, inspiring a few adults along the way.

It's amazing in Europe: Europe has become extraordinarily colonized culturally by the United States, to an extent that is almost unbelievable―Europeans aren't aware of it apparently, but if you go there it's kind of like a pale United States at this point, yet they still have this feeling of great independence, so it's even more dramatic. I mean, Western European intellectuals like to think of themselves as very sophisticated and sort of laughing about these dumb Americans―but they are so brainwashed by the United States that it's a joke. Their perceptions of the world and their misunderstandings and so on are all filtered through American television and movies and newspapers, but somehow by this point they just don't recognize it.

It's easy to fall in love among the winding cobblestone streets and snow-covered castles of Prague, but is it a good idea?

I wanted to climb to the summit of challenges, attack my way through hardships as solid as granite, tempt all sorts of peril, and break through mysteries with science. I longed to inhale all sorts of experience and then explore the labyrinthine ins and outs of life that in the end cannot be guessed. I yearned for possibilities that react with each other, like the collision of uranium molecules: binding, multiplying, bursting, and dispersing in unexpected directions. I wanted to go to faraway places and meet with endless varieties of foreign languages and peoples. I wished to rove, finding my direction through reading the stars of constellations. I wanted to cross fields and deserts, to be burned by the sun until I blistered, to be shook by the assaulting wind, and shrink from being gripped by cold. I wanted a life that was thrilling, filled with conquest. I wanted to live! To feel the essence of being!

I watched the shadow of our plane hastening below us across hedges and fences, rows of poplars and canals … Nowhere, however, was a single human being to be seen. No matter whether one is flying over Newfoundland or the sea of lights that stretches from Boston to Philadelphia after nightfall, over the Arabian deserts which gleam like mother-of-pearl, over the Ruhr or the city of Frankfurt, it is as though there were no people, only the things they have made and in which they are hiding. One sees the places where they live and the roads that link them, one sees the smoke rising from their houses and factories, one sees the vehicles in which they sit, but one sees not the people themselves. And yet they are present everywhere upon the face of the earth, extending their dominion by the hour, moving around the honeycombs of towering buildings and tied into networks of a complexity that goes far beyond the power of any one individual to imagine, from the thousands of hoists and winches that once worked the South African diamond mines to the floors of today's stock and commodity exchanges, through which the global tides of information flow without cease. If we view ourselves from a great height, it is frightening to realize how little we know about our species, our purpose and our end, I thought, as we crossed the coastline and flew out over the jelly-green sea.

Most people in Europe in 1950 held views that seventy years later would be regarded as anathema. The Universal Declaration of Human Rights (arising from their catastrophic breach during the Second World War) had been adopted by the United Nations as recently as December 1948, but there was little popular understanding of what it meant in practice. Racist views and blatant racial discrimination were widely accepted and scarcely seen as remarkable. Few people of skin colours other than white lived in European countries. Capital punishment was still in existence, and executions were routinely carried out for people found guilty of the worst crimes. Homosexuality remained a criminal offence. Abortion was illegal. The influence of the Christian churches was profound, and attendance at church services still relatively high. By the time post-war children approached old age, human rights were taken for granted (however imperfect the practice), holding racist views was among the worst of social stigmas (though less so in Eastern and Southern than in Western Europe), multicultural societies were the norm, capital punishment had disappeared from Europe, gay marriage and legal abortion were widely accepted, and the role of the Christian churches had diminished greatly (though the spread of mosques, a feature of modern European cities almost wholly unknown in 1950, testified to the importance of religion among Muslim minorities).

Lucas crept around the building to the back parking lot. And there it was, just like he had seen from the roof—a baby lying in a shopping cart. Lucas’s mind went negative. What if the kid was dead? He tried to think if he had ever seen a dead person before. He’d never been to a funeral, and he knew he had never seen a dead baby. And he definitely didn’t want to. His heart pounded in his chest. Lucas walked, almost tiptoed, toward the shopping cart. The last of the parking lot lights flickered out, leav-ing only the early morning sun. He moved across the blacktop, making sure not to step on a white line. At this moment he needed all the luck he could muster. As he got closer to the cart, he held his breath and swallowed. Then he grabbed the shopping cart handle and looked over into the basket. He gasped.

Men wiser and more learned than I have discerned in history a plot, a rhythm, a predetermined pattern. These harmonies are concealed from me. I can see only one emergency following upon another as wave follows upon wave, only one great fact with respect to which, since it is unique, there can be no generalizations; only one safe rule for the historian: that he should recognize in the development of human destinies the play of the contingent and the unforeseen.

My pillowcases were totally full and the boots hanging around my neck added to the weight I was carrying, but I was determined to get my loot back to the house. Hiding what I couldn’t carry in a closet in the back of the office, I left with what I could carry, fully expecting to return for the rest later. The main roads were teeming with refugees and looters. Not wanting to be seen, I decided to use a little known path that ran around the back of the village. I reached a small stream and attempted to cross it by jumping from one stone to another. But with both hands full, I lost my balance and fell into the wet mud. Lying there totally exhausted and humiliated, I was close to tears. I simply couldn’t go on, when suddenly a hand took hold of my arm and pulled me up. I found myself looking into the stern face of a uniformed Home Guardsman. Holding me by my shoulders he instantly started to scold me for looting the foodstuff that was scattered in the mud. I knew that looters could be shot and my fear was that he would turn me over to the Moroccans for punishment. Luckily, he said that he didn’t want to single me out when everyone was doing the same thing. After telling him about my two small children, he told me to go home and look after them. I guess the Home Guard didn’t care who they answered to, Nazis or Moroccans, it was all the same to them! I guess that he was just doing his job.

Most striking about the traditional societies of the Congo was their remarkable artwork: baskets, mats, pottery, copper and ironwork, and, above all, woodcarving. It would be two decades before Europeans really noticed this art. Its discovery then had a strong influence on Braque, Matisse, and Picasso -- who subsequently kept African art objects in his studio until his death. Cubism was new only for Europeans, for it was partly inspired by specific pieces of African art, some of them from the Pende and Songye peoples, who live in the basin of the Kasai River, one of the Congo's major tributaries. It was easy to see the distinctive brilliance that so entranced Picasso and his colleagues at their first encounter with this art at an exhibit in Paris in 1907. In these central African sculptures some body parts are exaggerated, some shrunken; eyes project, cheeks sink, mouths disappear, torsos become elongated; eye sockets expand to cover almost the entire face; the human face and figure are broken apart and formed again in new ways and proportions that had previously lain beyond sight of traditional European realism. The art sprang from cultures that had, among other things, a looser sense than Islam or Christianity of the boundaries between our world and the next, as well as those between the world of humans and the world of beasts. Among the Bolia people of the Congo, for example, a king was chosen by a council of elders; by ancestors, who appeared to him in a dream; and finally by wild animals, who signaled their assent by roaring during a night when the royal candidate was left at a particular spot in the rain forest. Perhaps it was the fluidity of these boundaries that granted central Africa's artists a freedom those in Europe had not yet discovered.

Napoleon's aides broadcast the news to the people that the Emperor had covered the 1,000 kilometres from Dresden in only four days. In other words, he had broken the world retreating record, vive l'Empereur.

Never be ashamed of asking for tap water in restaurants. It is only embarrassing and a sign of poorness in Europe. (According to The English, England is not part of Europe. Never has been, never will be. England is England, not part of anything.)

Ne soyons plus anglais ni français ni allemands. Soyons européens. Ne soyons plus européens, soyons hommes. - Soyons l'humanité. Il nous reste à abdiquer un dernier égoïsme : la patrie.

Nobody can understand the greatness of the thirteenth century, who does not realize that it was a great growth of new things produced by a living thing. In that sense it was really bolder and freer than what we call the renaissance, which was a resurrection of old things discovered in a dead thing... and the Gospel according to St. Thomas... was a new thrust like the titanic thrust of Gothic engineering; and its strength was in a God that makes all things new.

…one of the coasts of a country that was a lifeboat, and that lifeboat was under siege by people who wanted to be taken on board. She thought to the southern shores of Italy and the boats that came up from the south, crammed with the desperate of North Africa striving to get into Europe. The vessels capsized under their human cargo; there were people in the water, their dream coming to a watery end. How could one turn one’s face against all of that? What sort of person would one have to be to sail past?

On any basic figure of the Africans landed alive in the Americas, one would have to make several extensions- starting with a calculation to cover mortality in transshipment. The Atlantic crossing, or “Middle Passage,” as it was called by European slavers, was notorious for the number of deaths incurred, averaging in the vicinity of 15-20 per cent. There were also numerous deaths in Africa between time of capture and time of embarkation, especially in cases where captives had to travel hundreds of miles to the coast. Most important of all (given that warfare was the principal means of obtaining captives) it is necessary to make some estimate of the number of people killed and injured so as to extract the millions who were taken alive and sound. The resultant figure would be many times the millions landed alive outside of Africa, and it is that figure which represents the number of Africans directly removed from the population and labor force of Africa because of the establishment of slave production by Europeans. Pg. 96

One fact, however, we may identify at once: in the grand theatre of European history, Adolf Hitler was, in a way, the last true protagonist, the last momentous ruler of the fair continent; for with him the power of European empires over the globe came to an end - the "Proud Tower" collapsed. Hitler took the last curtain call: after 1945, a new world order emerged, divided between Asia and America.

Pur non potendo fornire cifre precise al riguardo, possiamo affermare che nel 1347 c’erano in Europa occidentale molti più ratti e più pulci di quanto comunemente si crede.

Only because of the strength of a coalition of European armies at the battle of Vienna in 1683 did Europe avoid Ottoman rule.

Populism' is a compliment to me. We envision a different Europe where every E.U. country should have the freedom to decide its own economic policies.

So I am perfectly free to buy any goods that are legally sold throughout Europe, provided that they can be delivered, even though they are not legal in Italy, even because in Italy only stupidity is legal.

(...) słowo "etnopatologia" stało się jego ulubionym terminem - pod koniec życia uzywał go często i z wyraźną przyjemnością. Termin też oznaczał dla niego pewne etniczne zakrzywienia, wzajemne przenikanie i wpływy - krótko mówiąc pewną krzywiznę, "nieprawidłowości" lokalnej przestrzeni etnograficznej. W tej części świata (Kłakocki w swoich tekstach nazywał ją zawsze Północną Sarmatią, zaś w rozmowach prywatnych Wielkim Szpitalem) nie ma nic określonego raz na zawsze: człowiek kładzie się spać jako Bałt, a budzi jako Słowianin, wychodzi z domu jako Polak, wraca jako Niemiec; otoczenie wciąż usiłuje mu wmówić, kim jest i kim być nie może. Oczywiście, większość zdrowo myślących ludzi w całym tym zamieszaniu podaje się za "tutejszych". Kłakocki, które całe swoje życie poświęcił fascynacjom początkowo polskim, litewskim i żmudzkim, w końcu zaś, ostatecznie już, białoruskim pragnął nieco zmienić tę perspektywę: chciał być wszystkimi naraz.

Suppose that a man leaps out of a burning building—as my dear friend and colleague Jeff Goldberg sat and said to my face over a table at La Tomate in Washington not two years ago—and lands on a bystander in the street below. Now, make the burning building be Europe, and the luckless man underneath be the Palestinian Arabs. Is this a historical injustice? Has the man below been made a victim, with infinite cause of complaint and indefinite justification for violent retaliation? My own reply would be a provisional 'no,' but only on these conditions. The man leaping from the burning building must still make such restitution as he can to the man who broke his fall, and must not pretend that he never even landed on him. And he must base his case on the singularity and uniqueness of the original leap. It can't, in other words, be 'leap, leap, leap' for four generations and more. The people underneath cannot be expected to tolerate leaping on this scale and of this duration, if you catch my drift. In Palestine, tread softly, for you tread on their dreams. And do not tell the Palestinians that they were never fallen upon and bruised in the first place. Do not shame yourself with the cheap lie that they were told by their leaders to run away. Also, stop saying that nobody knew how to cultivate oranges in Jaffa until the Jews showed them how. 'Making the desert bloom'—one of Yvonne's stock phrases—makes desert dwellers out of people who were the agricultural superiors of the Crusaders.

So much of the inexplicable about the Soviet experience—the hatred of the peasantry for example, the secrecy and paranoia, the murderous witch hunt of the Great Terror, the placing of the Party above family and life itself, the suspicion of the USSR’s own espionage that led to the success of Hitler’s 1941 surprise attack—was the result of the underground life, the konspiratsia of the Okhrana and the revolutionaries, and also the Caucasian values and style of Stalin. And not just of Stalin.

Technology has become the West’s main prop to its claims of inherent superiority over the non-West, and the reason why the non-West should adopt Western culture. If advanced technology is particular to Western culture, then it is only by Westernizing that the non-West can obtain it. This argument collapses if Western technology can be adopted in isolation from the broader culture, or if other cultures can generate significant technology independently.

That's my point: if you own thirty or more books, or you are reading any book at this moment, you may protest all you want, but you were born on the wrong continent.

Television is an excellent system when one has nothing to lose, as in the case with a nomadic and rootless country like the United States, but in Europe the affect of television is that of a bulldozer which reduces culture to the lowest possible denominator

the aforesaid disagreement between these men sprang from a misunderstanding. And the cause of it is that each thinks he is better than the other, when as a matter of fact there is no real difference between them except perhaps some trifling variation in the manner of wearing their hair. Each maintains that his country is in some way more holy than the other's, though in strict reality France and Germany are exactly the same country, and no one in full possession of his faculties can possibly see any difference between them.

That’s the first thing that strikes an American woman about Europe – that it’s unsanitary. Impossible for them to conceive of a paradise without modern plumbing. If they find a bedbug they want to write a letter immediately to the chamber of commerce.

...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.

The choice is not between the current crisis and blissful isolation. The choice is between the current crisis and an orderly, managed system of mass migration. You can have one or the other. There is no easy middle ground

The commendable efforts of preachers to Europe is that people began to understand that wealth and success is not a matter of luck.

The commendable efforts of preachers to Europe is that: People were taught that they were created by God and they themselves must become creators like God.

The English seem to relish unsystematic learning of this kind, in the same manner that they embarked upon "Grand Tours" of Europe in pursuit of a peripatetic scholarship.

The European dream was dead, he thought, the Europe of grand ideals was buried in the ashes of apathy. There was no brotherhood of nations, only the squalid struggle of the political and financial masters to line their own pockets, while the masses were brainwashed into a zombie-like existence under the false flag of liberty. All its values were secular and materialistic—with propagandistic jargon employed to nullify citizens from detecting the corrosion of their souls. Once Europe had professed itself to be the embodiment of a spiritual ideal. But, like a fossil, all that remained of it now was its hollow shell, the insides having rotted away during the passage of centuries.

The great cheeses of Europe were born during the Middle Ages- Cheddar in southern England in the twelfth century, Gouda in the Netherlands not long after; Parmigiano-Reggiano, the king of Italian cheeses, emerged as a staple of the cuisine of Emilia in the thirteenth and fourteenth centuries. From there, cheese began its inexorable march toward diversification, from sharp, funky blue cheeses aged in caves to unpasteurized triple creams to tangy pucks of goat cheese rolled in lavender and fennel pollen. By some estimates, more than four thousand varieties of cheeses are produced today- a thousand in France alone- made from a dozen different kinds of milk: cow, sheep, yak, reindeer, even human.

The history of the two halves of post-war Europe cannot be told in isolation from one another. The legacy of the Second World War—and the pre-war decades and the war before that—forced upon the governments and peoples of east and west Europe alike some hard choices about how best to order their affairs so as to avoid any return to the past. One option—to pursue the radical agenda of the popular front movements of the 1930s—was initially very popular in both parts of Europe (a reminder that 1945 was never quite the fresh start that it sometimes appears). In eastern Europe some sort of radical transformation was unavoidable. There could be no possibility of returning to the discredited past. What, then, would replace it? Communism may have been the wrong solution, but the dilemma to which it was responding was real enough. In the West the prospect of radical change was smoothed away, not least thanks to American aid (and pressure). The appeal of the popular-front agenda—and of Communism—faded: both were prescriptions for hard times and in the West, at least after 1952, the times were no longer so hard. And so, in the decades that followed, the uncertainties of the immediate post-war years were forgotten. But the possibility that things might take a different turn—indeed, the likelihood that they would take a different turn—had seemed very real in 1945; it was to head off a return of the old demons (unemployment, Fascism, German militarism, war, revolution) that western Europe took the new path with which we are now familiar. Post-national, welfare-state, cooperative, pacific Europe was not born of the optimistic, ambitious, forward-looking project imagined in fond retrospect by today’s Euro-idealists. It was the insecure child of anxiety. Shadowed by history, its leaders implemented social reforms and built new institutions as a prophylactic, to keep the past at bay.

The invention of the mechanical clock was one of a number of major advances that turned Europe from a weak, peripheral, highly vulnerable outpost of Mediterranean civilization into a hegemonic aggressor.

The most detestable wickedness, the most horrid cruelties, and the greatest miseries, that have afflicted the human race have had their origin in this thing called revelation, or revealed religion. It has been the most dishonourable belief against the character of the divinity, the most destructive to morality, and the peace and happiness of man, that ever was propagated since man began to exist. It is better, far better, that we admitted, if it were possible, a thousand devils to roam at large, and to preach publicly the doctrine of devils, if there were any such, than that we permitted one such impostor and monster as Moses, Joshua, Samuel, and the Bible prophets, to come with the pretended word of God in his mouth, and have credit among us. Whence arose all the horrid assassinations of whole nations of men, women, and infants, with which the Bible is filled; and the bloody persecutions, and tortures unto death and religious wars, that since that time have laid Europe in blood and ashes; whence arose they, but from this impious thing called revealed religion, and this monstrous belief that God has spoken to man? The lies of the Bible have been the cause of the one, and the lies of the Testament of the other.

There are people in Europe that struggled during an entire life to save as much as possible in banks that bankrupted and left them homeless.

There is no solution for Europe other than deepening the democratic values it invented. It does not need a geographical extension, absurdly drawn out to the ends of the Earth; what it needs is an intensification of its soul, a condensation of its strengths. It is one of the rare places on this planet where something absolutely unprecedented is happening, without its people even knowing it, so much do they take miracles for granted. Beyond imprecation and apology, we have to express our delighted amazement that we live on this continent and not another. Europe, the planet's moral compass, has sobered up after the intoxication of conquest and has acquired a sense of the fragility of human affairs. It has to rediscover its civilizing capabilities, not recover its taste for blood and carnage, chiefly for spiritual advances. But the spirit of penitence must not smother the spirit of resistance. Europe must cherish freedom as its most precious possession and teach it to schoolchildren. It must also celebrate the beauty of discord and divest itself of its sick allergy to confrontation, not be afraid to point out the enemy, and combine firmness with regard to governments and generosity with regard to peoples. In short, it must simply reconnect with the subversive richness of its ideas and the vitality of its founding principles. Naturally, we will continue to speak the double language of fidelity and rupture, to oscillate between being a prosecutor and a defense lawyer. That is our mental hygiene: we are forced to be both the knife and the wound, the blade that cuts and the hand that heals. The first duty of a democracy is not to ruminate on old evils, it is to relentlessly denounce its present crimes and failures. This requires reciprocity, with everyone applying the same rule. We must have done with the blackmail of culpability, cease to sacrifice ourselves to our persecutors. A policy of friendship cannot be founded on the false principle: we take the opprobrium, you take the forgiveness. Once we have recognized any faults we have, then the prosecution must turn against the accusers and subject them to constant criticism as well. Let us cease to confuse the necessary evaluation of ourselves with moralizing masochism. There comes a time when remorse becomes a second offence that adds to the first without cancelling it. Let us inject in others a poison that has long gnawed away at us: shame. A little guilty conscience in Tehran, Riyadh, Karachi, Moscow, Beijing, Havana, Caracas, Algiers, Damascus, Yangon, Harare, and Khartoum, to mention them alone, would do these governments, and especially their people, a lot of good. The fines gift Europe could give the world would be to offer it the spirit of critical examination that it has conceived and that has saved it from so many perils. It is a poisoned gift, but one that is indispensable for the survival of humanity.

The use of tobacco is one of the most evident of all the retrograde influences of our time. It invades all classes, destroys social life, and is turning, in the words of Mantegazza, the whole of Europe into a cigar divan.

... the very appearance of the word ‘‘oriental’’ as a serious geographic or cultural term triggers alarm bells for any American academic. The late Edward Said’s Orientalism argued that the word ‘‘oriental’’ is a fundamentally pejorative term for certain parts of the non-Western world, not only indicating that they are inferior but also justifying Western colonization or domination of them.

They are an American Delegation who are doing a tour of the region to apologize for the crusades', said Arafat. Then he, and his guest, burst out laughing. They both knew that America had little or no involvement in the wars of the eleventh to thirteenth centuries. But Arafat, at any rate, was happy to indulge the affliction of anyone who believed they had and use it to his own political advantage.

They want to dissolve Europe. They want to take away our own life and change it to something which is not our life.

Tonight, Dunadhar Castle is ours.

Und Berlin? Und die Mauer? Die Stadt wird leben, und die Mauer wird fallen. Aber eine isolierte Berlin-Lösung, eine, die nicht mit weiterreichenden Veränderungen in Europa und zwischen den Teilen Deutschlands einhergeht, ist immer illusionär gewesen und im Laufe der Jahre nicht wahrscheinlich geworden." ("And Berlin? And the Wall? The city will remain alive, and the Wall is going to come down. But an isolated solution for Berlin, one that does not go hand in hand with the broader changes in Europe and between the two parts of Germany, has always been illusionary and has not become any more probable over the course of the years.")

Until modern times it was as easy to travel across water as it was across land, where roads were frequently unusable.

Venice is a Dorian Gray city. Somewhere up there in the world's attic, there's another place with the haggard, poxed and ravaged face of unspeakable evil. And I suspect it's Cardiff.

We have a bubbling successful melting pot in this country so long as the ingredients are essentially European.