Tradition Quotes - page 49
[The third principle of British democracy was that national sovereignty belonged to the people.] We lend it to our representatives to use for five years at a time. ... Any Government or MP pretending to give away these sovereign powers without the explicit consent of the people is acting unconstitutionally. Laws that pretend to take away these powers permanently have no moral authority. ... [Heath's government] will fail because they are trying to act contrary to centuries of British tradition. The people will not have it. But the resistance that is building up is not, in any sense, revolutionary.
Tony Benn
Most of our literature and social philosophy after 1850 was the voice of freedom against authority, of the child against the parent, of the pupil against the teacher. Through many years I shared in that individualistic revolt. I do not regret it; it is the function of youth to defend liberty and innovation, of the old to defend order and tradition, and of middle age to find a middle way. But now that I too am old, I wonder whether the battle I fought was not too completely won. Let us say humbly but publicly that we resent corruption in politics, dishonesty in business, faithlessness in marriage, pornography in literature, coarseness in language, chaos in music, meaninglessness in art.
Will Durant
Pythagoras and Orphic mysteries stand very high in Greek religion and they have family likeness with Hinduism. Lecky in his History of European Morals quotes an old tradition in Greece that Pythagoras had himself come to India and learnt philosophy from the gymnosophists. It seems he believed in an "all-pervading soul" which is at least one important attribute of Hindu âtman. He believed in rebirth or transmigration; he taught and practised harmlessness or non-injury; chastity was the leading virtue of his school of thought; he taught silence; he taught that the end of man is to "become like God". Orphic mysteries taught release (lysis) from all material entanglements, which is close to moksha of the Hindus.
Ram Swarup
Seurat read Delacroix's journals and made notes on his use of colour mixing in his paintings. Delacroix's puzzlement over why blobs of blue and yellow failed to produce green could have prepared Seurat to see in his French translation of Rood's Modern Chromatics an answer to the problem. He [Seurat] mentions in his letter to Fénéon that Ogden Rood's book had been brought to his attention in 1881 (the year it was published in France).. .w:Ogden Rood's chief lesson was to make clear the distinction between coloured lights and coloured pigments.. .However, as [w:Herbert, Robert L.|Herbert]] points out, in 1881 and 1882 Seurat's oil paintings were still in the Barbizon tradition and it was not until 1883 that his palette lightened and not until he started 'Grande Jatte|A Sunday Afternoon on the Island of La Grande Jatte|Grande Jatte' in 1884 that he started to use separate blobs of complementary colour in a clear, conscious manner..
Georges Seurat
My argument implies that, divorced from history, economics is a rudderless ship and economists without history have not much idea of where it is sailing to. But I am not suggesting that these defects can be remedied simply be getting some charts, that is by paying more attention to concrete economic realities and historical experience. As a matter of fact, there have always been plenty of economists ready and anxious to keep their eyes open. The trouble is that, if in the mainstream tradition, their theory and method as such has not helped them to know where to look and what to look for.
Eric Hobsbawm
Perhaps history this century, thought Eigenvalue, is rippled with gathers in its fabric such that if we are situated, as Stencil seemed to be, at the bottom of a fold, it's impossible to determine warp, woof, or pattern anywhere else. By virtue, however, of existing in one gather it is assumed there are others, compartmented off into sinuous cycles each of which had come to assume greater importance than the weave itself and destroy any continuity. Thus it is that we are charmed by the funny-looking automobiles of the '30's, the curious fashions of the '20's, the particular moral habits of our grandparents. We produce and attend musical comedies about them and are conned into a false memory, a phony nostalgia about what they were. We are accordingly lost to any sense of continuous tradition. Perhaps if we lived on a crest, things would be different. We could at least see.
Thomas Pynchon
The whole Renaissance tradition is antipathic to me. The hard-and-fast rules of perspective which it succeeded in imposing on art were a ghastly mistake which it has taken four centuries to redress; Paul Cézanne and after him Picasso and myself can take a lot of credit for this.. ..scientific perspective forces the objects in a picture to disappear away form the beholder instead of bringing them within his reach as painting should.
Paul Cézanne
The only successful attempt to free human reason from the authority of religion was that of Spinoza (1632–1677). In his Theologico-Political Treatise (1670) he denied the claims for divine authority based on the text of Scripture and religious tradition. [...] Spinoza was the first secular Jew, and as such, the first secular man. Indeed, he served as the role model for all secular Jews, instituting the precise features that characterized future Jewish secularists.
Baruch Spinoza
Although Baruch Spinoza is one of the great thinkers of the European philosophical tradition, he was not a professional scholar – he earned his modest living as a lens grinder. So, unlike many thinkers of his time, he was unconstrained by allegiance to a church, university or royal court. He was free to be faithful to the pursuit of truth. This gives his philosophy a remarkable originality and intellectual purity – and it also led to controversy and charges of heresy. In the 19th century, and perhaps even more recently, "Spinozist" was still a term of abuse among intellectuals. In a sense, Spinoza was always an outsider – and this independence is precisely what enabled him to see through the confusions, prejudices and superstitions that prevailed in the 17th century, and to gain a fresh and radical perspective on various philosophical and religious issues.
Baruch Spinoza
Conservatives pride themselves on resisting change, which is as it should be. But intelligent deference to tradition and stability can evolve into intellectual sloth and moral fanaticism, as when conservatives simply decline to look up from dogma because the effort to raise their heads and reconsider is too great.
The laws concerning marijuana aren't exactly indefensible, because practically nothing is, and the thunderers who tell us to stay the course can always find one man or woman who, having taken marijuana, moved on to severe mental disorder.
But that argument, to quote myself, is on the order of saying that every rapist began by masturbating.
General rules based on individual victims are unwise.
And although there is a perfectly respectable case against using marijuana, the penalties imposed on those who reject that case, or who give way to weakness of resolution, are very difficult to defend.
William F. Buckley
But why had science lost its way in the first place? What appeal could these teachings of Pythagoras and Plato have had for their contemporaries? They provided, I believe, an intellectually respectable justification for a corrupt social order. The mercantile tradition that had led to Ionian science also led to a slave economy. You could get richer if you owned a lot of slaves. Athens in the time of Plato and Aristotle had a vast slave population. All that brave Athenian talk about democracy applied only to a privileged few.
Carl Sagan
Logion 10 has a parallel in Luke xii. 49, but with a change of emphasis. The canonical version looks to the future: "I came to cast fire upon the earth, and how I wish it were already kindled!" In Thomas the fire has been kindled: "I have cast fire upon the world, and behold, I guard it until it is ablaze." This raises an interesting problem in relation to the common source of Matthew and Luke, since Matthew (x. 34) records a saying, "I came not to cast peace, but a sword." As already observed, something like this appears in logion 16, but in the saying in Thomas "division" and "fire" are paralleled in Luke, "sword" in Matthew. The question is whether in Thomas we have a conflation of the two synoptic versions, or a form of the saying derived from an independent tradition.
Thomas the Apostle
To us it does not seem that long ago, possibly because our children hear stories told around the fire of things which happened fifteen centuries back. Such stories carry an immediacy one does not get from books....”
"Which is why some countries carry such old grudges,” offered Marianne. "What children learn at their grandmas' knees they act upon as though it happened yesterday.”
He nodded gravely, even sadly. "Perhaps that is true. Those who have an oral tradition full of old wrongs and old revenge do seem to fight the same battles forever. If the Irish were not forever singing of their ancient wrongs-or writing poetry about it...well, we see the result in every morning's newspapers.
Sheri S. Tepper
Korean schoolchildren in North and South learn that Japan invaded their fiercely patriotic country in 1905, spent forty years trying to destroy its language and culture, and withdrew without having made any significant headway. This version of history is just as uncritically accepted by most foreigners who write about Korea. Yet the truth is more complex. For much of the country's long history its northern border was fluid and the national identities of literate Koreans and Chinese mutually indistinguishable. Believing their civilization to have been founded by a Chinese sage in China's image, educated Koreans subscribed to a Confucian worldview that posited their country in a position of permanent subservience to the Middle Kingdom. Even when Korea isolated itself from the mainland in the seventeenth century, it did so in the conviction that it was guarding Chinese tradition better than the Chinese themselves. For all their xenophobia, the Koreans were no nationalists.
Brian Reynolds Myers
...I think that was really important growing up around story tellers like my dad and my uncles. I think it instilled a love of the beauty of the spoken story. Also, my mother was a reading teacher. She brought home a lot of fables and fairy tales, which also have an oral tradition behind them. It was a combination of those things that brought me the desire to tell stories, as opposed to a love of the beauty of writing.
Diana Abu-Jaber
I believe that I became a poet, a writer, when I was transcribing my grandma's songs in Mexico. I was about 15 years old. And my grandma used to sing with the mandolin a beautiful song that she used to play, and I thought at that point that she was basically singing from the old tradition of Mexico. But then I became aware that those were her own songs, but she had never written down the songs herself. So I decided to then transcribe the songs, and I would listen to her, and then write down the songs. They were very beautiful songs, in the Hispanic tradition of Guatecos and the ballads and so forth.
Francisco X. Alarcón
[People] think of saints as people who lived an awfully long time ago and whose validity has disappeared. I think of them as people who didn't live such a long time ago, only a few hundred years or so. There must have been something about them that impressed people who were very much like me. What was it? And they must have been much more like somebody living today than we commonly think. What was behind it? What made these people special and what made a lot of other people regard them as special, either hating them or loving them? This is fascinating. It enlarges the whole world, and because it does so, it gives you great hope and sympathy with the future. You find yourself not an isolated miserable little wretch who has got seventy or eighty years to struggle along and then perish like nothing. You are the continuer of a very great tradition which you are going to pass on to the next lot. And you're right in the middle of the great stream of life. You see? Wonderful thing.
Robertson Davies
