“The young, talented, and already greatly respected historian Friedrich Meinecke wrote in the early months of the [First World] war that what the foreigner calls brutality in German behavior, the German himself must call simply honesty. After all, if the cathedral at Rheims was being used by French observers, it had to be bombed. It was as simple as that. For the French and British to call the German a barbarian in these circumstances was pure hypocrisy. Meinecke was relatively moderate. Another German historian expressed similar ideas in shriller tones: ‘Better than a thousand church towers fall than that one German soldier should fall as a result of these towers. Let’s not have any whining from humanists and aesthetes among ourselves. We have to assert ourselves. Those are such simple truths that it becomes tedious to have to repeat them to people who don't wish to hear.’ Rather than such unequivocal assertions about the pre-eminence of life force over history, one might have expected from Meinecke and his confrère, given their professions, a greater respect for the dependence of the individual and the nation on their historical context. Yet the emphasis in their comments is on the Dionysian act of self-assertion. In the course of the war, thirty-five of forty-three holders of chairs in history in German universities were to aver that Germany had become involved in the war only because she had been attacked.”

Modris Eksteins Rites of Spring: The Great War and the Birth of the Modern Era

“Our youth are impatient with the preliminaries that are essential to purposeful action. Effective organization is thwarted by the desire for instant and dramatic change, or as I have phrased it elsewhere the demand for revelation rather than revolution. It's the kind of thing we see in playwriting; The first act introduces the characters and the plot, in the second act the plot and characters are developed as the place drives to hold the audience’s attention. In the final act good and evil have their dramatic confrontation and resolution. The present generation wants to go right into the third act, skipping the first two, in which case there is no play, nothing but confrontation for confrontation’s sake – a flare up and back to darkness. To build a powerful organization takes time. It is tedious, but that's the way the game is played – if you want to play and not just yell, ‘Kill the umpire.’ What is the alternative to working ‘inside’ the system? A mess of rhetorical garbage about ‘Burn the system down!’ Yippie yells of ‘Do it!’ or ‘Do your thing.’ What else? Bombs? Sniping? Silence when police are killed and screams of ‘murdering fascist pigs’ when others are killed? Attacking and baiting the police? Public suicide?”

“Prologue” in Saul Alinsky Rules for Radicals

“The climax of The Lord of the Rings [he refers to the siege of Minas Tirith] palpably echoed the momentous events of 955: the attack on Augsburg and the battle of the Lech. A wise and battle-seasoned scholar, consecrated in his mission by a supernatural power, standing in the gateway of a breached city and blocking the enemy’s advance. An army of mail-clad horsemen arriving to contend the battlefield just as the invaders seemed to have victory in their grasp. A king armed with a sacred weapon, laying claim to an empty imperial throne. In 2003, a film of The Lord of the Rings had brought Aragorn's victory over the snarling hordes of Mordor to millions who had never heard of the battle of the Lech. Burnished and repackaged for the twenty-first century, Otto’s defense of Christendom still possessed a spectral glamour. Its legacy, though, that summer of 2014, was shaded by multiple ironies. Otto’s mantle was taken up not by the chancellor of Germany, but by the Prime Minister of Hungary. Viktor Orbán had until recently been a self-avowed atheist; but this did not prevent him from doubting – much as Otto might have done – whether unbaptized migrants could ever truly be integrated. ‘This is an important question, because Europe and European culture have Christian roots.’”

Tom Holland Dominion: How the Christian Revolution Remade the World

“There are diverse attitudes to babies in public spaces, and many efforts to formulate the rules for manners and etiquette without annoying anyone too much.... Many of the troublesome examples arise from people who are annoyed by babies, but should really just mind their own business and deal with it. But other examples reveal a crude overconfidence in parents about the behaviour of their child, an inflated sense of how cute their baby seems to other adults. At worst, this is an entitled sanctimony that verges on rude cluelessness…. So what that squinty-eyed view of babies in public boils down to is this. It’s not that you shouldn’t bring your baby to this public event because it’s wrong in principle to bring babies to public events. It’s a more subtle point. You shouldn’t bring your baby to this public event because you are being annoying, right here and now, just you, specifically you. And let’s be clear. No one can blame the baby. The parent is the annoyance. This is not the time to share your views on child development theory, knowing that social media will back you up. These are beside the point. Junior’s being a pest, which at least for the time being means you’re being a pest.”

Joseph Brean in National Post Sept. 9, 2025 [summarizing the squinty-eyed views of etiquette expert Elaine Swann]

“While the differences between Anglo-French and German motivations, which we stressed earlier, remained distinct for soldiers and civilians during the entire war, the sensibilities of the British and French had moved toward the German [particularly regarding abandoning restraint with regard to methods.... The Western nations moved in the course of the war toward stronger social control but also toward a new spiritual liberality. Within this paradox, as the social and cultural welds seemed to split away from each other, would lie the essence of the modern experience.”

Modris Eksteins Rites of Spring: The Great War and the Birth of the Modern Era

Nietzsche was “[c]ondemned by many as the most dangerous thinker who had ever lived, others hailed him as a prophet. There were many who considered him both. Nietzsche was not the first to have become a byword for atheism, of course. No one, though – not Spinoza, not Darwin, not Marx – had ever before dared to gaze quite so unblinkingly at what the murder of its god might mean for a civilization. ‘When one gives up the Christian faith, one pulls the right to Christian morality out from under one’s feet.’ Nietzsche’s loathing for those who imagined otherwise was intense. Philosophers he scorned as secret priests. Socialists, communists, democrats: all were equally deluded. ‘Naiveté: as if morality could survive when the God who sanctions it is missing!’”

Tom Holland Dominion: How the Christian Revolution Remade the World

“Repeatedly, whether crashing along the canals of Tenochtitlan, or settling the estuaries of Massachusetts, or trekking deep into the Transvaal, the confidence that had enabled Europeans to believe themselves superior to those they were displacing was derived from Christianity. Repeatedly, though, in the struggle to hold this arrogance to account, it was Christianity that had provided the colonized and enslaved with their surest voice. The paradox was profound. No other conquerors, carving out empires for themselves, had done so as the servants of a man tortured to death on the orders of a colonial official. No other conquerors, dismissing with contempt the gods of other peoples, had installed in their place an emblem of power so deeply ambivalent as to render problematic the very notion of power. No other conquerors, exporting an understanding of the divine peculiar to themselves, had so successfully persuaded peoples around the globe that it possessed a universal import. When, a month before his inauguration as president, Mandela traveled to the Transvaal, there to celebrate Easter in the holy city of Moria, it was as a Savior who had died for the whole world that he saluted Christ. ‘Easter is a festival of human solidarity, because it celebrates the fulfillment of the Good News! The Good News born by our risen Messiah who chose not one race, who chose not one country, who chose not one language, who chose not one tribe, who chose all of humankind!’ Ironically, however, even as Mandela was hailing Easter as a festival for all the world, elites in the old strongholds of Christendom were growing ever more nervous of using such language.”

Tom Holland Dominion: How the Christian Revolution Remade the World

“If hard work is the key to success, most people would rather pick the lock.”

D.P. Diffiné, “The 1993 American Incentive System Almanac”.