The gods and myths of Babylon and Nineveh are in many cases modifications or developments of Sumerian theology;.
The second biological lesson of history is that life is selection. In the competition for food or mates or power some organisms succeed and some fail. In the struggle for existence some individuals are better equipped than others to meet the tests of survival.
Social evolution is an interplay of custom with origination.
Inequality is not only natural and inborn, it grows with the complexity of civilization. Hereditary inequalities breed social and artificial inequalities; every invention or discovery is made or seized by the exceptional individual, and makes the strong stronger, the weak relatively weaker, than before. Economic development specializes functions, differentiates abilities, and makes men unequally valuable to their group.
The third biological lesson of history is that life must breed. Nature has no use for organisms, variations, or groups that cannot reproduce abundantly.
If the human brood is too numerous for the food supply, Nature has three agents for restoring the balance: famine, pestilence, and war.
His wife does not dress for him, only when he has gone away and is no longer in her mind; he sees her in a disheveled negligee, while all through the day he meets women powdered and primped and curled, whose charming knees and inviting frocks and encouraging smiles and aphrodisiac perfumes leave him hovering hourly over the abysses of disloyalty.
How could this sense of right survive if it were not that in our hearts we feel this life to be only a part of life, this earthly dream only an embryonic prelude to a new birth, a new awakening;.
In the third and following centuries of our era various Celtic, Teutonic, or Asiatic tribes laid Italy waste and destroyed the classic cultures. The South creates the civilizations, the North conquers them, ruins them, borrows from them, spreads them: this is one summary of history.
There is no cure for such antipathies except a broadened education.
We may define human nature as the fundamental tendencies and feelings of mankind.
No civilization has found life tolerable without narcotics.
Seek ye first the good things of the mind,” Bacon admonishes us, “and the rest will either be supplied or its loss will not be felt.”2 Truth will not make us rich, but it will make us free.
The Englishman does not so much make English civilization as it makes him; if he carries it wherever he goes, and dresses for dinner in Timbuktu, it is not that he is creating his civilization there anew, but that he acknowledges even there its mastery over his soul.
Pessimism is a sign of decay, optimism is a sign of superficiality; “tragic optimism” is the mood of the strong man who seeks intensity and extent of experience, even at the cost of woe, and is delighted to find that strife is the law of life.
Water is the usual drink, but everyone has wine, for no civilization has found life tolerable without narcotics or stimulants.
Liberty and equality are enemies: the more freedom men enjoy, the freer they are to reap the results of their natural or environmental superiorities; hence inequality multiplies under governments favoring freedom of enterprise and support of property rights. Equality is an unstable equilibrium, which any difference in heredity, health, intelligence, or character will soon end. Most revolutions find that they can check inequality only by limiting liberty, as in authoritarian lands.
Not as adventitious therefore will the wise man regard the faith that is in him. The highest truth he sees he will fearlessly utter; knowing that, let what may come of it, he is thus playing his right part in the world – knowing that if he can effect the change he aims at – well; if not – well also; though not so well.
It was a great moral improvement when men ceased to kill or eat their fellowmen, and merely made them slaves. A similar development on a larger scale may be seen today, when a nation victorious in war no longer exterminates the enemy, but enslaves it with indemnities.
The experience of the past leaves little doubt that every economic system must sooner or later rely upon some form of the profit motive to stir individuals and groups to productivity. Substitutes like slavery, police supervision, or ideological enthusiasm prove too unproductive, too expensive, or too transient. Normally and generally men are judged by their ability to produce – except in war, when they are ranked according to their ability to destroy.