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Barbarism Quotes

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Barbarism Quotes

“On problems finding female ancestors,of any background, remember "I cannot put gas in my car without a note from my husband. The Car, the house, and everything else I think that I own is in his name. When I die, I cannot decide who will receive my personal effects. If he dies first I may be allowed to stay in my own home, or may be given a certain number of days to vacate the premises. Any real estate I inherit from my husband is not mine to sell of devise in a will. All the money I earn belongs to my husband. I cannot operate or engage in business in my own name. If my ancestor is enslaved, I cannot marry, may not be allowed to raise my own children, join a church, travel freely, own property or testify against those who harm me.”

“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.”

“Никому не под силу роль пророка. Никто не знает, что будет, и я не знаю. Но я знаю, что ГУМАНИЗМ — это все-таки ГУМАНИЗМ, а не концлагеря и виселицы. Что нельзя позволять, чтобы из тебя делали идиота. Пока работают сердце и мозг, не должно сдаваться. Особенно вам, молодым, здоровым и деятельным, которым предназначена эта книга, еще раз хочу напомнить об осторожности, об ответственности каждого за судьбу человечества. Люди, друзья! Братья и сестры! Дамы и господа! Отвлекитесь на минуту от своих дел, от своих развлечений. В мире неблагополучно. Неблагополучно, если кучка носорогов может гнать на смерть тьму людей, и эта тьма послушно идет, сидит, ждет очереди. Если массы людей ввергаются в самое настоящее пожизненное рабство — и послушно становятся рабами. Если запрещаются, сжигаются и выбрасываются на помойку книги. Если миллионы людей от рождения до смерти ни разу не говорят вслух то, что они думают. Если в одном небольшом цилиндре сегодня накопляется энергия, достаточная для испепеления Нью-Йорка, Москвы, Парижа или Берлина, и эти цилиндры круглосуточно носятся над нашими головами, для чего? И что это, если не шаги варварства? Люди, друзья! Братья и сестры! Дамы и господа! Остановитесь, задумайтесь, опомнитесь. ЦИВИЛИЗАЦИЯ В ОПАСНОСТИ [183—84].”

“The Barbarian hopes — and that is the mark of him, that he can have his cake and eat it too.He will consume what civilization has slowly produced after generations of selection and effort, but he will not be at pains to replace such goods, nor indeed has he a comprehension of the virtue that has brought them into being. Discipline seems to him irrational, on which account he is ever marvelling that civilization, should have offended him with priests and soldiers.... In a word, the Barbarian is discoverable everywhere in this, that he cannot make: that he can befog and destroy but that he cannot sustain; and of every Barbarian in the decline or peril of every civilization exactly that has been true. We sit by and watch the barbarian. We tolerate him in the long stretches of peace, we are not afraid. We are tickled by his irreverence; his comic inversion of our old certitudes and our fixed creed refreshes us; we laugh. But as we laugh we are watched by large and awful faces from beyond, and on these faces there are no smiles.”

“We human beings regard ourselves as (or compare ourselves to) animals only when it suits us.”

“Гитлер раздавлен, варварство — нет. Наоборот, очагов его становится все больше. Смутные дикарские силы бурлят на огромных частях земного шара, угрожая прорваться. Примитивно-сладкие дегенеративные идеи, как заразные вирусы, размножаются и распространяются. Действуют четко разработанные методы, как заражать ими миллионные массы. Развитие науки и техники — кажется, единственное, чем может похвалиться человечество, — приводит, однако, в таком случае лишь к тому, что рабов не гонят, связанных за шею веревками, а везут электровозами в запломбированных вагонах, что можно инъекциями людей превращать в идиотов, а современный варвар убивает не дубиной, но циклоном «Б» или безукоризненным, технически совершенным огнестрельным автоматом. Говорят, что наука надеется выйти из холуйского состояния, в котором она находится сегодня, служа политиканам верой и правдой. Тогда, может быть, появится еще один, «научно-технический» гуманизм — и, уж совсем беспросветное, варварство технократическое? [183]”

“Meradinis! Turtle Island! It was a little corner of chaos! This was the scene the speeding black ship had left behind three days ago, fleeing in humiliating shame, those three days a constant running battle. For three days the accursed Imperial ship Indomitable had followed, firing on them at every opportunity. Death or imprisonment now awaited those who called themselves Corsairs – and though this death was now more certain rather than just a possibility, Sona Kilroy, or “The Hammer” as he was called by his men, was not prepared to give up his freedom so easily. Piracy was his life and he’d known no other. He was tough and cruel, a despicable man, a case in point when academics quoted the barbarism by which the Corsairs had made themselves known and feared across the star systems of the peaceful Terran Empire.”

“It is instead the middle, the liberal, well-meaning, easily upset middle, that desperately needs the protection this kind of language provides. Because it is the middle of the empire that must look upon this and say: Yes, this is tragic, but necessary, because the alternative is barbarism. The alternative to the countless killed and maimed and orphaned and left without home without school without hospital and the screaming from under the rubble and the corpses disposed of by vultures and dogs and the days-old babies left to scream and starve, is barbarism.”

“The more we claim to discriminate between cultures and customs as good and bad, the more completely do we identify ourselves with those we would condemn. By refusing to consider as human those who seem to us to be the most “savage” or “barbarous” of their representatives, we merely adopt one of their own characteristic attitudes. The barbarian is, first and foremost, the man who believes in barbarism.”

“Fatally, the term 'barbarian' is the password that opens up the archives of the twentieth century. It refers to the despiser of achievement, the vandal, the status denier, the iconoclast, who refuses to acknowledge any ranking rules or hierarchy. Whoever wishes to understand the twentieth century must always keep the barbaric factor in view. Precisely in more recent modernity, it was and still is typical to allow an alliance between barbarism and success before a large audience, initially more in the form of insensitive imperialism, and today in the costumes of that invasive vulgarity which advances into virtually all areas through the vehicle of popular culture. That the barbaric position in twentieth-century Europe was even considered the way forward among the purveyors of high culture for a time, extending to a messianism of uneducatedness, indeed the utopia of a new beginning on the clean slate of ignorance, illustrates the extent of the civilizatory crisis this continent has gone through in the last century and a half - including the cultural revolution downwards, which runs through the twentieth century in our climes and casts its shadow ahead onto the twenty-first.”

“We hear a great deal about the rudeness of the ris- ing generation. I am an oldster myself and might be expected to take the oldsters' side, but in fact I have been far more impressed by the bad manners of par- ents to children than by those of children to parents. Who has not been the embarrassed guest at family meals where the father or mother treated their grown-up offspring with an incivility which, offered to any other young people, would simply have termi- nated the acquaintance? Dogmatic assertions on mat- ters which the children understand and their elders don't, ruthless interruptions, flat contradictions, ridicule of things the young take seriously some- times of their religion insulting references to their friends, all provide an easy answer to the question "Why are they always out? Why do they like every house better than their home?" Who does not prefer civility to barbarism?”

“It is an observation at first sight melancholy but in the end, perhaps, enlightening, that the earliest poets are the most ideal, and that primitive ages furnish the most heroic characters and have the clearest vision of a perfect life. The Homeric times must have been full of ignorance and suffering. In those little barbaric towns, in those camps and farm, in those shipyards, there must have been much insecurity and superstition. That age was singularly poor in all that concerns the convenience of life and the entertainment of the mind with arts and sciences. Yet it had a sense for civilizations.”

“Thus, the seizure of the island Kabakon by our friend looked quite different depending on the viewpoint from which one observed the scenario and who one actually was. This splitting of reality into various components was, however, one of the chief characteristics of the age in which Engelhardt's story takes place. To wit: modernity had dawned; poets suddenly wrote fragmented lines; grating and atonal music, which to unschooled ears merely sounded horrible, was premiered before audiences who shook their baffled heads, was pressed into records and reproduced, not to mention the invention of the cinematograph, which was able to render our reality exactly as tangible and temporally congruent as it occurred; it was as if it were possible to cut a slice of the present and preserve it in perpetuity between the perforations of a strip celluloid. All this, however, did not move Engelhardt; he was on his way toward withdrawing not only from modernity dawning the world over, but altogether from what we non-Gnostics denote as progress, as, well, civilization. Engelhardt took a decisive step forward onto the shore; in reality, it was a step back into a barbarism most exquisite.”

“But if the gradualness of this process misled the Romans there were other and equally potent reasons for their blindness. Most potent of all was the fact that they mistook entirely the very nature of civilization itself. All of them were making the same mistake. People who thought that Rome could swallow barbarism and absorb it into her life without diluting her own civilization; the people who ran about busily saying that the barbarians were not such bad fellows after all, finding good points in their regime with which to castigate the Romans and crying that except ye become as little barbarians ye shall not attain salvation; the people who did not observe in 476 that one half of the Respublica Romanorum had ceased to exist and nourished themselves on the fiction that the barbarian kings were exercising a power delegated from the Emperor. All these people were deluded by the same error, the belief that Rome (the civilization of their age) was not a mere historical fact with a beginning and an end, but a condition of nature like the air they breathed and the earth they tread Ave Roma immortalis, most magnificent most disastrous of creeds!”

“Now the zest of romanticism consists in taking what you know is an independent and ancient world as if it were material for your private emotions. The savage or the animal, who should not be aware of nature or history at all, could not be romantic about them, nor about himself. He would be blandly idiotic, and take everything quite unsuspectingly for what it was in him. The romanticist, then, should be a civilized man, so that his primitiveness and egotism may have something paradoxical and conscious about them; and so that his life may contain a rich experience, and his reflection may play with all varieties of sentiment and thought. At the same time, in his inmost genius, he should be a barbarian, a child, a transcendentalist, so that his life may seem to him absolutely fresh, self-determined, unforeseen, and unforeseeable. It is part of his inspiration to believe that he creates a new heaven and a new earth with each revolution in his moods or in his purposes. He ignores, or seeks to ignore, all the conditions of life, until perhaps by living he personally discovers them. Like Faust, he flouts science, and is minded to make trial of magic, which renders a man’s will master of the universe in which he seems to live. He disowns all authority, save that mysteriously exercised over him by his deep faith in himself. He is always honest and brave; but he is always different, and absolves himself from his past as soon as he has outgrown or forgotten it. He is inclined to be wayward and foolhardy, justifying himself on the ground that all experience is interesting, that the springs of it are inexhaustible and always pure, and that the future of his soul is infinite. In the romantic hero the civilized man and the barbarian must be combined; he should be the heir to all civilization, and, nevertheless, he should take life arrogantly and egotistically, as if it were an absolute personal experiment.”

“Der »Fall Hitler« bleibt für alle Zeiten ein warnendes Exempel. Wenn er etwas lehrt, dann dies: Wie rasch eine Demokratie aus den Angeln gehoben werden kann, wenn die politischen Institutionen versagen und die zivilgesellschaftlichen Kräfte zu schwach sind, um der autoritären Versuchung zu begegnen. Und: Wie dünn die Decke ist, welche die Zivilisation von der Barbarei trennt, und wozu Menschen fähig sind, wenn alle rechtsstaatlichen und moralischen Normen außer Kraft gesetzt werden und sie uneingeschränkt über das Leben anderer Menschen verfügen können.”

“Nothing but the natural ignorance of the public, countenanced by the inoculated erroneousness of the ordinary general medical practitioners, makes such a barbarism as vaccination possible.......Recent developments have shown that an inoculation made in the usual general practitioner's light-hearted way, without previous highly skilled examination of the state of the patient's blood, is just as likely to be a simple manslaughter as a cure or preventive. But vaccination is nothing short of attempted murder. A skilled bacteriologist would just as soon think of cutting his child's arm and rubbing the contents of the dustpan into the wound, as vaccinating it in the same.”

“Magic begins in superstition, and ends in science. ... At every step the history of civilization teaches us how slight and superficial a structure civilization is, and how precariously it is poised upon the apex of a never-extinct volcano of poor and oppressed barbarism, superstition and ignorance. Modernity is a cap superimposed upon the Middle Ages, which always remain.”

“What I am trying to tell you,” Trinka said softly, looking back at him, “is that there are good ways to live, and bad ones. This is not a matter of opinion; it is objective truth. The Empire fights the Wilders because we need their land; that’s true. But there are other reasons. We fight them because they are unworthy. They are not fit to share this world – this divine gift – with folk who do not murder children. With people who do not rape women, or make slaves of the weak. The Wilders are undeserving of the gift of life, of divine choice. They are not fit to be called Children of Bræa. Their way of life is a blight upon the earth. They may look like men, but they live, and behave, like beasts. “If they were able to learn to live like civilized folk,” she sighed, “then we would make it our business to teach them; indeed, I would account it our duty to bring them into the light. We have tried. It has been more than a century since we first began settling the frontiers beyond the mountains, and in the three-score years since Duncala, we have tried many times to bring them the gift of civilization. But if they will not learn to act like civilized men, then civilized men are not obliged to tolerate them. The whole of Bræa’s creation, her divine intent, and her gift of choice to all of us – the gift of choice that grants us the possibility, and therefore the obligation, of bettering ourselves! – cries out against tolerating what by any reasoned definition is utter, bestial depravity. “We are Bræa’s heirs, the inheritors of her divine design. We are not obliged to endure depravity,” she said gravely. “We are obliged to redeem it, if we can; but if we cannot, then our obligation – to ourselves, our posterity, and the Holy Mother’s design – is to end it.” She cocked her head. “In this wise, it might help to think of the Wilders as little different from the hordes of Bardan, whose legacy of death and devastation ended the ancient world, and plunged all into darkness for twice a thousand years.” Her fist clenched involuntarily. “We will not suffer the darkness again, Esuric Mason. My brothers...my former comrades, I mean...they will not allow it.” She looked down at her hands. For a wonder, they were steady. “I will not allow it,” she whispered. - The Wizard's Eye (Hallow's Heart, Book II; Forthcoming)”

“The human race is a letdown, Ernest — a bad, bad letdown. And I’m disgusted with it. It thinks it’s progressed, but it hasn’t. It thinks it’s risen above the primeval slime, but it hasn’t. It’s wallowing in it. It’s still clinging to us, clinging to our hair and to our eyes and to our souls. We’ve invented a few things that make noises, but we haven’t invented one big thing that creates quiet. Endless, peaceful quiet. Something to pull over us like a gigantic eiderdown, something to deaden the sound of our emotional yellings and screechings and suffocate our psychological confusions.”

“The entire pre-Columbian literature of Mexico, a vast library of tens of thousands of codices, was carefully and systematically destroyed by the priests and friars who followed in the wake of the conquistadors. In November 1530, for example, Bishop Juan de Zumárraga, who had shortly before been apointed 'Protector of the Indians' by the Spanish crown, proceeded to 'protect' his flock by burning at the stake a Mexican aristocrat, the lord of the city of Texcoco, whom he accused of having worshipped the rain god. In the city's marketplace Zumárraga 'had a pyramid formed of the documents of Aztec history, knowledge and literature, their paintings, manuscripts, and hieroglyphic writings, all of which he committed to the flames while the natives cried and prayed.' More than 30 years later, the holocaust of documents was still under way. In July 1562, in the main square of Mani (just south of modern Merida in the Yucatan), Bishop Diego de Landa burned thousands of Maya codices, story paintings, and hieroglyphs inscribed on rolled-up deer skins. He boasted of destroying countless 'idols' and 'altars,' all of which he described as 'works of the devil, designed by the evil one to delude the Indians and to prevent them from accepting Christianity.' Noting that the Maya 'used certain characters or letters, which they wrote in their books about the antiquities and their sciences' he informs us: 'We found a great number of books in these letters, and since they contained nothing but superstitions and falsehoods of the devil we burned them all, which they took most grievously and which gave them great pain.”

“The British Sonnet Rule Britannia, Britannia rule the waves. Britons never, never, never, Shall be slaves. Around the world we looted, We even championed slavery. But none of it really matters, Consequences don't apply to royalty. Hitler massacred so many people, Which is petty compared to our atrocities. Perhaps that's why Britain is so great, None can compete with our killing spree. It's time to civilize this backward Britannia, By righting the wrongs of British Barbariana”