Frases de Henry Adams

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Henry Adams

Data de nascimento: 16. Fevereiro 1838
Data de falecimento: 27. Março 1918
Outros nomes: 亨利·亞當斯, Henry Brooks Adams

Henry Brooks Adams foi um historiador, jornalista e novelista estadunidense.Foi professor de História em Harvard, onde introduziu o sistema de seminários, escreveu a Monumental History of the United States during the Administration of Jefferson and Madison . Na sua obra Mont-Saint Michel and Chartres defende a tese de que a unidade da França no século XIII se ficou a dever ao culto da Virgem, presente em todos os aspectos da vida.

Em Letter to American Teachers of History pretende relacionar a História com as ciências e apresenta o progresso da Humanidade através de ciclos evolutivos. A obra Education of Henry Adams valeu-lhe o Prémio Pulitzer em 1919.

Obras

„Um amigo durante a vida é muito; dois é demais; três quase impossível. A amizade exige um certo paralelismo de vida, uma comunhão de idéias, uma rivalidade de objetivos.“

—  Henry Adams, livro The Education of Henry Adams

One friend in a lifetime is much, two are many, three are hardly possible. Friendship needs a certain parallelism of life, a community of thought, a rivalry of aim.
The Education of Henry Adams‎ - Página 252 http://books.google.com.br/books?id=BO7Ye0b7mekC&pg=PA252, de Henry Brooks Adams, Publicado por Forgotten Books ISBN 1606209361, 9781606209363

„Amizades nascem, não são feitas.“

—  Henry Adams, livro The Education of Henry Adams

Friends are born, not made
The Education of Henry Adams‎ - Página 87, de Henry Brooks Adams, Publicado por Forgotten Books ISBN 1606209361, 9781606209363

„Um professor influi para a eternidade; nunca se pode dizer até onde vai sua influencia.“

—  Henry Adams

Variante: Um professor afeta a eternidade; é impossível dizer até onde vai sua influência.

„Um professor sempre afeta a eternidade. Ele nunca saberá onde sua influência termina.“

—  Henry Adams, livro The Education of Henry Adams

A teacher affects eternity; he can never tell where his influence stops.
The Education of Henry Adams - http://books.google.com/books?id=BO7Ye0b7mekC&pg=PA243 página 243, Por Henry Brooks Adams, Publicado por Forgotten Books ISBN 1606209361, 9781606209363

„O conhecimento da natureza humana é o princípio e o fim da educação política.“

—  Henry Adams, livro The Education of Henry Adams

Knowledge of human nature is the beginning and end of political education.
The Education of Henry Adams‎ - Página 146, de Henry Brooks Adams, Publicado por Forgotten Books ISBN 1606209361, 9781606209363

„Nada na instrução espanta como a quantidade de ignorância que acumula no formulário dos fatos inertes.“

—  Henry Adams, livro The Education of Henry Adams

Nothing in education is so astonishing as the amount of ignorance it accumulates in the form of inert facts
The Education of Henry Adams‎ - Página 306, de Henry Brooks Adams, Publicado por Forgotten Books ISBN 1606209361, 9781606209363

„A filosofia é composta de respostas incompreensíveis para questões insolúveis.“

—  Henry Adams, livro The Education of Henry Adams

philosophy, which consists chiefly in suggesting unintelligible answers to insoluble problems
The Education of Henry Adams - http://books.google.com/books?id=BO7Ye0b7mekC&pg=PA305 página 305, Por Henry Brooks Adams, Publicado por Forgotten Books ISBN 1606209361, 9781606209363

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„Creation was not successive; it was one instantaneous thought and act, identical with the will, and was complete and unchangeabble from end to end, including time as one of its functions.“

—  Henry Adams

Mont Saint Michel and Chartres (1904)
Contexto: Creation was not successive; it was one instantaneous thought and act, identical with the will, and was complete and unchangeabble from end to end, including time as one of its functions. Thomas was as clear as possible on that point:— "Supposing God wills anything in effect, he cannot will not to will it, because his will cannot change." He wills that some things shall be contingent and others necessary, but he wills in the same act that the contingency shall be necessary. "They are contingent because God has willed them to be so, and with this object has subjected them to causes which are so." In the same way he wills that his creation shall develop itself in time and space and sequence, but he creates these conditions as well as the events. He creates the whole, in one act, complete, unchangeable, and it is then unfolded like a rolling panorama with its predetermined contingencies.Man's free choice — liberum arbitrium — falls easily into place as a predetermined contingency. God is the First Cause, and acts in all Secondary Causes directly; but while he acts mechanically on the rest of creation,— as far as is known,— he acts freely at one point, and this free action remains free as far as it extends on that line. Man's freedom derives from this source, but it is simply apparent, as far as he is a cause; it is a [... ] Reflex Action of the complicated mirror [... ] called Mind, and [... ] an illusion arising from the extreme delicacy of the machine.

„For reasons which many persons thought ridiculous, Mrs. Lightfoot Lee decided to pass the winter in Washington.“

—  Henry Adams, livro Democracy: An American Novel

Fonte: Democracy: An American Novel (1880), Ch. I, first lines
Contexto: For reasons which many persons thought ridiculous, Mrs. Lightfoot Lee decided to pass the winter in Washington. She was in excellent health, but she said that the climate would do her good.

„Science affirmed that choice was not free,— could not be free,— without abandoning the unity of force and the foundation of law. Society insisted that its choice must be left free, whatever became of science or unity.“

—  Henry Adams

Mont Saint Michel and Chartres (1904)
Contexto: Experience proved that man's power of choice in action was very far from absolute, and logic seemed to require that every choice should have some predetermining cause which decided the will to act. Science affirmed that choice was not free,— could not be free,— without abandoning the unity of force and the foundation of law. Society insisted that its choice must be left free, whatever became of science or unity. Saint Thomas was required to illustrate the theory of liberum arbitrium by choosing a path through these difficulies, where path there was obviously none.

„He wills that some things shall be contingent and others necessary, but he wills in the same act that the contingency shall be necessary.“

—  Henry Adams

Mont Saint Michel and Chartres (1904)
Contexto: Creation was not successive; it was one instantaneous thought and act, identical with the will, and was complete and unchangeabble from end to end, including time as one of its functions. Thomas was as clear as possible on that point:— "Supposing God wills anything in effect, he cannot will not to will it, because his will cannot change." He wills that some things shall be contingent and others necessary, but he wills in the same act that the contingency shall be necessary. "They are contingent because God has willed them to be so, and with this object has subjected them to causes which are so." In the same way he wills that his creation shall develop itself in time and space and sequence, but he creates these conditions as well as the events. He creates the whole, in one act, complete, unchangeable, and it is then unfolded like a rolling panorama with its predetermined contingencies.Man's free choice — liberum arbitrium — falls easily into place as a predetermined contingency. God is the First Cause, and acts in all Secondary Causes directly; but while he acts mechanically on the rest of creation,— as far as is known,— he acts freely at one point, and this free action remains free as far as it extends on that line. Man's freedom derives from this source, but it is simply apparent, as far as he is a cause; it is a [... ] Reflex Action of the complicated mirror [... ] called Mind, and [... ] an illusion arising from the extreme delicacy of the machine.

„Mankind could not admit an anarchical,— a dual or multiple — universe. The world was there, staring them in the face, with all its chaotic conditions, and society insisted on its Unity in self-defence. Society still insists on treating it as Unity though no longer affecting logic.“

—  Henry Adams

"Affecting": making a pretence of
Mont Saint Michel and Chartres (1904)
Contexto: Mankind could not admit an anarchical,— a dual or multiple — universe. The world was there, staring them in the face, with all its chaotic conditions, and society insisted on its Unity in self-defence. Society still insists on treating it as Unity though no longer affecting logic. Society insists on its free will, although free will has never been explained to the satisfaction of any but those who much wish to be satisfied, and although the words in any common sense implied not unity but duality in creation. The Church had nothing to do with inventing this riddle,— the oldest that fretted mankind.

„We do not, and never can, know the twelfth-century woman, or, for that matter, any other woman“

—  Henry Adams

Mont Saint Michel and Chartres (1904)
Contexto: Eleanor and her daughter Mary and her granddaughter Blanche knew as well as Saint Bernard did, or Saint Francis, what a brute the emancipated man could be; and as though they foresaw the society of the sixteenth and eighteenth centuries, they used every terror they could invent as well as every tenderness they could invoke, to tame the beasts around them. Their charge was of manners, and to teach manners, they made a school which they called their Court of Love, with a code of law to which they gave the name of "courteous love". The decisions of this Court were recorded, like the decisions of a modern Bench, under the names of the great ladies who made them, and were enforced by the ladies of good society for whose guidance they were made. They are worth reading, and anyone who likes may read them to this day, with considerable scepticism about their genuineness. The doubt is only ignorance. We do not, and never can, know the twelfth-century woman, or, for that matter, any other woman, but we do know the literature she created; we know the art she lived in, and the religion she professed. We can collect from them some idea why the Virgin Mary ruled, and what she was taken to be, by the world which worshipped her.

„An economic civilisation troubles itself about the universe much as a hive of honey-bees troubles about the ocean, only as a region to be avoided. The hive of Saint Thomas sheltered God and Man, Mind and Matter, The Universe and the Atom, the One and the Multiple, within the walls of a harmonious home.“

—  Henry Adams

Mont Saint Michel and Chartres (1904)
Contexto: Saint Thomas is still alive and overshadows as many schools as he ever did; at all events as many as the Church maintains. He has outlived Descartes and Leibnitz and a dozen other schools of philosophy more or less serious in their day. He has mostly outived Hume, Voltaire and the militant sceptics. His method is typical and classic; his sentences, when interpreted by the Church, seem, even to an untrained mind, intelligible and consistent; his Church Intellectual remains practically unchanged, and, like the Cathedral of Beauvais, erect although the storms of six or seven centuries have prostrated, over and over again, every other social or political or juristic shelter. Compared with it, all modern systems are complex and chaotic, crowded with self-contradictions, anomalies, impracticable functions and out-worn inheritances; but beyond all their practical shortcomings is their fragmentary character. An economic civilisation troubles itself about the universe much as a hive of honey-bees troubles about the ocean, only as a region to be avoided. The hive of Saint Thomas sheltered God and Man, Mind and Matter, The Universe and the Atom, the One and the Multiple, within the walls of a harmonious home.

„Perhaps some day — say 1938, their centenary — they might be allowed to return together for a holiday, to see the mistakes of their own lives made clear in the light of the mistakes of their successors; and perhaps then, for the first time since man began his education among the carnivores, they would find a world that sensitive and timid natures could regard without a shudder.“

—  Henry Adams

The closing lines of the book.
Contexto: It was time to go. The three friends had begun life together; and the last of the three had no motive — no attraction — to carry it on after the others had gone. Education had ended for all three, and only beyond some remoter horizon could its values be fixed or renewed. Perhaps some day — say 1938, their centenary — they might be allowed to return together for a holiday, to see the mistakes of their own lives made clear in the light of the mistakes of their successors; and perhaps then, for the first time since man began his education among the carnivores, they would find a world that sensitive and timid natures could regard without a shudder.

„At best, the renewal of broken relations is a nervous matter,“

—  Henry Adams

Contexto: As was sure, sooner or later, to happen, Adams one day met Charles Sumner on the street, and instantly stopped to greet him. As though eight years of broken ties were the natural course of friendship, Sumner at once, after an exclamation of surprise, dropped back into the relation of hero to the school boy. Adams enjoyed accepting it. He was then thirty years old and Sumner was fifty-seven; he had seen more of the world than Sumner ever dreamed of, and he felt a sort of amused curiosity to be treated once more as a child. At best, the renewal of broken relations is a nervous matter, and in this case it bristled with thorns.

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