Мабуть, саме всеохопність пам'яті й невідворотність спогадів і змусили людство вигадати спорт, мистецтво та анестезію.

The fact that we are now crusaders needn't blind us to the fact that for a very long time we have been, as Badger would say, echidnas. I can think of a hundred ways already in which the war has "brought us to our senses." But it oughtn't to need a war to make a nation paint its kerbstones white, carry rear-lamps on its bicycles, and give all its slum children a holiday in the country. And it oughtn't to need a war to make us talk to each other in buses, and invent our own amusements in the evenings, and live simply, and eat sparingly, and recover the use of our legs, and get up early enough to see the sun rise. However, it has needed one: which is about the severest criticism our civilization could have.

The times do not call for grassroots political activism, as if the next election might be enough to reverse a massive cultural earthquake. They do not call for working just a little bit harder: a few more speeches, another letter to the editor, another fundraiser, the next vote, the next committee meeting. These noble efforts aren't even rearranging the deck chairs on the Titanic; they are tending the seaweed on its watery grave.The times call for a new generation of book hunters. Like the book hunters of the Middle Ages, the new book hunters take it as their mission to uncover and salvage the best of what came before: to cherish it; hold it up for praise and emulation; study it; above all, to love it and pass it on.

Then to give the kids a historical perspective, Chacko told them about the earth woman. He made them imagine that the earth - 4600 million years old - was a 46 year old woman- as old as Aleyamma teaacher, who gave them Malayalam lessons. It had taken the whole of earth woman’s life for the earth to become what it was. For the oceans to part. For the mountains to rise. The earth woman was 11 yrs old when the first single celled organisms appeared. The first animals, creatures like worms and jellyfish, appeared only when she was forty. She was over forty five - just 8 months ago - when dinosaurs roamed the earth. The whole of human civilization as we know it, began only 2 hrs ago in the earth woman’s life…

The attempt made in recent decades by secularist thinkers to disengage the moral principles of western civilization from their scripturally based religious context, in the assurance that they could live a life of their own as "humanistic" ethics, has resulted in our "cut flower culture." Cut flowers retain their original beauty and fragrance, but only so long as they retain the vitality that they have drawn from their now-severed roots; after that is exhausted, they wither and die. So with freedom, brotherhood, justice, and personal dignity — the values that form the moral foundation of our civilization. Without the life-giving power of the faith out of which they have sprung, they possess neither meaning nor vitality.

Odd, don't you think? I have seen war, and invasions and riots. I have heard of massacres and brutalities beyond imagining, and I have kept my faith in the power of civilization to bring men back from the brink. And yet one women writes a letter, and my whole world falls to pieces.You see, she is an ordinary woman. A good one, even. That's the point ... Nothing [a recognizably bad person does] can surprise or shock me, or worry me. But she denounced Julia and sent her to her death because she resented her, and because Julia is a Jew.I thought in this simple contrast between the civilized and the barbaric, but I was wrong. It is the civilized who are the truly barbaric, and the [Nazi] Germans are merely the supreme expression of it.

It would be both foolish and cumbersome to continue our everyday existences in bliss without first denying to ourselves, for the sake of excusing our own repugnance, the inherent cruelty from which modern civilization was conceived...And there can be no other path by which a fiercely competitive, yet social species, as humanity, can afford its members the level of safety, prosperity and stability—such that we enjoy now— without its initial pangs of cannibalism, brutality, dominance and cruelty to forge the foundations, very much like the lava which formed the ground upon which we now stand. Lava still erupts from the core. Brutality, Dominance, and Cruelty similarly erupt from ours; and they are no less prevalent now than in early human history.

These wonderful narrations inspired me with strange feelings. Was man, indeed, at once so powerful, so virtuous and magnificent, yet so vicious and base? He appeared at one time a mere scion of the evil principle, and at another as all that can be conceived of noble and godlike. To be a great and virtuous man appeared the highest honour that can befall a sensitive being; to be base and vicious, as many on record have been, appeared the lowest degradation, a condition more abject than that of the blind mole or harmless worm. For a long time I could not conceive how one man could go forth to murder his fellow, or even why there were laws and governments; but when I heard details of vice and bloodshed, my wonder ceased, and I turned away with disgust and loathing.

One of the problems with all of this is that not all narratives are equal. Imagine, to take a silly example, that someone told you story after story extolling the virtues of eating dog shit. You've been told these stories since you were a child. You believe them. You eat dog shit hotdogs, dog shit ice cream, General Tso's dog shit. Sooner or later, if you are exposed to some other foods, you might figure out that dog shit really doesn't taste good. Or if you cling too tightly to these stories (or if your enculturation is so strong that dog shit actually does taste good to you), the diet might make you sick or kill you. To make this example a little less silly, substitute the word pesticides for dog shit. Or, for that matter, substitute Big Mac, Whopper, or Coca Cola.

Further, any way of life based on the importation of resources is also functionally based on violence, because if your way of life requires the importation of resources, trade will never be sufficiently reliable: if people in the next watershed over won't trade you for some necessary resource, you will take it, because you need it. So, to bring this to the present, we could all become enlightened, and the US military would still have to be huge: how else will they get access to the oil they need to run the economy, oil that just happens to lie under someone else's land? The point is that no matter what we think of the irredeemability of this culture's mass psychology or system of rewards, this culture–civilization–is also irredeemable on a purely functional level.

It's in the morning, for most of us. It's that time, those few seconds when we're coming out of sleep but we're not really awake yet. For those few seconds we're something more primitive than what we are about to become. We have just slept the sleep of our most distant ancestors, and something of them and their world still clings to us. For those few moments we are unformed, uncivilized. We are not the people we know as ourselves, but creatures more in tune with a tree than a keyboard. We are untitled, unnamed, natural, suspended between was and will be, the tadpole before the frog, the worm before the butterfly. We are for a few brief moments, anything and everything we could be. And then...and then -- ah -- we open our eyes and the day is before us and ... we become ourselves.

If the Pentateuch is inspired, the civilization of of our day is a mistake and crime. There should be no political liberty. Heresy should be trodden out beneath the bigot's brutal feet. Husbands should divorce their wives at will, and make the mothers of their children houseless and weeping wanderers. Polygamy ought to be practiced; women should become slaves; we should buy the sons and daughters of the heathen and make them bondmen and bondwomen forever. We should sell our own flesh and blood, and have the right to kill our slaves. Men and women should be stoned to death for laboring on the seventh day. 'Mediums,' such as have familiar spirits, should be burned with fire. Every vestige of mental liberty should be destroyed, and reason's holy torch extinguished in the martyr's blood.

Within a system which denies the existence of basic human rights, fear tends to be the order of the day. Fear of imprisonment, fear of torture, fear of death, fear of losing friends, family, property or means of livelihood, fear of poverty, fear of isolation, fear of failure. A most insidious form of fear is that which masquerades as common sense or even wisdom, condemning as foolish, reckless, insignificant or futile the small, daily acts of courage which help to preserve man's self-respect and inherent human dignity. It is not easy for a people conditioned by fear under the iron rule of the principle that might is right to free themselves from the enervating miasma of fear. Yet even under the most crushing state machinery courage rises up again and again, for fear is not the natural state of civilized man.

The fleeting systems lapse like foam,'" he mumbled what was evidently a quotation. "That's it—foam, and fleeting. All man's toil upon the planet was just so much foam. He domesticated the serviceable animals, destroyed the hostile ones, and cleared the land of its wild vegetation. And then he passed, and the flood of primordial life rolled back again, sweeping his handiwork away—the weeds and the forest inundated his fields, the beasts of prey swept over his flocks, and now there are wolves on the Cliff House beach." He was appalled by the thought. "Where four million people disported themselves, the wild wolves roam to-day, and the savage progeny of our loins, with prehistoric weapons, defend themselves against the fanged despoilers. Think of it! And all because of the Scarlet Death—

When distinction of any kind, even intellectual distinction, is somehow resented as a betrayal of the American spirit of equal opportunity for all, the result must be just this terror of individualistic impulses setting us apart, either above or below our neighbours; just this determination to obey without questioning and to subscribe with passion to the conventions and traditions. The dilemma becomes a very real one: How can this sense of democratic equality be made compatible with respect for exceptional personalities or great minds? How can democracy, as we understand it today, with its iron repression of the free spirit, its monotonous standardisation of everything, learn to cherish an intellectual aristocracy without which any nation runs the risk of becoming a civilisation of the commonplace and the second-rate?