Non Fiction Authors From England

"Deny human rights, and however little you may wish to do so, you will find yourself abjectly kneeling at the feet of that old-world god, Force - that grimmest and ugliest of gods that men have ever created for themselves out of the lusts of their hearts. You will find yourself hating and dreading all other men who differ from you; you will find yourself obligated by the law of the conflict into which you have plunged, to use every means in your power to crush them before they are able to crush you; you will find yourself day by day growing more unscrupulous and intolerant, more and more compelled by the fear of those opposed to you, to commit harsh and violent actions. You will find yourselves clinging to and welcoming Force, as the one and only form of protection left to you, when you have once destroyed the rule of the great principles."

"If must also be remembered that, unless men are left to their own resources, they do not know what is or what is not possible for them. If Government half a century ago had provided us all with dinners and breakfasts, it would be the practice of our orators to-day to assume the impossibility of our providing for ourselves."

"Many forms of new knowledge are potentially dangerous, the energy of the atom being a preeminent example. But instead of curtailing inquiry Western societies have in general assumed that the better policy is to continue exploration in confidence that the rewards can be reaped and the risks managed. It is hard to see why exploration of the human genome and its racial variations should be made an exception to this principle, even though researchers and their audience must first develop the words and concepts to discuss a dangerous subject objectively."

"The idea that human populations are genetically different from one another has been actively ignored by academics and policy makers for fear that such inquiry might promote racism. The argument offered here is that people the world over are highly similar as individuals but that societies differ widely because of evolutionary differences in social behavior. It would be better to take account of evolutionary differences than to continue to ignore them."

"The various races and ethnicities into which humans have evolved represent a grand experiment in which nature has tested out some of the variations inherent in the human genome. The experiment is not being conducted in our interests - it has no purpose or goal - yet it offers considerable benefits. Instead of there being a single type of human society, there are many, creating a rich diversity of cultures whose more promising features can be adopted and improved on by others."

"There are two important factors to consider in the emergence of social change. One is that a society develops through changes in its institutions, which are blends of culture and genetically shaped social behavior. The other is that the genes and culture interact. This may seem paradoxical to anyone who considers genes and culture to be entirely separate realms. But it is scarcely surprising from an evolutionary perspective, given that the genome is designed to respond to the environment, and a major component of the human environment is society and its cultural practices."

"Over the last 50,000 years, modern humans have been subjected to enormous evolutionary pressures, in part from the consequences of their own social culture. They explored new ranges and climates and developed new social structures. Fast adaption, particularly to new social structures, was required as each population strove to exploit its own ecological niche and to avoid conquest by its neighbors. The genetic mechanism that made possible this rapid evolutionary change was the soft sweep, the reshaping of existing traits by quick minor adjustments in the sets of alleles that controlled them. But what began as a single experiment with the ancestral human population became a set of parallel experiments once the ancestral population had spread throughout the world. These independent evolutionary paths led inevitably to the different human populations or races that inhabit each continent."

"The classification of humans into five continental based races is perfectly reasonable and is supported by genome clustering studies. In addition, classification into the three major races of African, East Asian and European is supported by the physical anthropology of human skull types and dentition."

"From an evolutionary perspective, the human races are all very similar variations of the same gene pool. The question that looms over all the social sciences, unanswered and largely unaddressed, is how to explain the paradox that people as individuals are so similar yet human societies differ so conspicuously in their cultural and economic attainments."

"The geneticists, if you read their papers, have long been using code words. They sort of dropped the term "race" about 1980 or earlier, and instead you see code words like "population" or "population structure." Now that they're able to define race in genetic terms they tend to use other words, like "continental groups" or "continent of origin," which does, indeed, correspond to the everyday conception of race. When I'm writing I prefer to use the word race because that's the word that everyone understands. It's a word with baggage, but it's not necessarily a malign word."

"The fact that human evolution has been recent, copious and regional is not widely recognized, even though it has now been reported by many articles in the literature of genetics. The reason is in part that the knowledge is so new and in part because it raises awkward challenges to deeply held conventional wisdom."

"Each of the major civilizations has developed the institutions appropriate for its circumstances and survival. But these institutions, though heavily imbued with cultural traditions, rest of a bedrock of genetically shaped human behavior."

"The recent discoveries that human evolution has been recent, copious and regional severely undercut the social scientists' official view of the world because they establish that genetics may have played a possible substantial role alongside culture in shaping the differences between human populations."

"If running a productive, Western-style economy were simply a matter of culture, it should be possible for African and Middle Eastern countries to import Western institutions and business methods, just as East Asian countries have done. But this is evidently not a straightforward task. Though it was justifiable at first to blame the evils of colonialism, two generations or more have now passed since most foreign powers withdrew from Africa and the Middle East, and the strength of this explanation has to some extent faded."

"I think the subject of race has been so difficult and so polluted by malign ideas that most people have just left it alone, including geneticists. … Most genetic variation is neutral – it doesn't do anything for or against the phenotype, and evolution ignores it – so most previous attempts to look at race have concluded that there's little difference between races. I think this position is the one on which the social scientists are basing their position. … If you look at the genes that do make a difference, selected genes, which are a tiny handful of the whole, you do find a number of differences, not very many, but a number of interesting differences between races as to which genes have been selected. This, of course, makes a lot of sense, because once the human family dispersed from its homeland in Africa, people faced different environments on each continent, different climates, different evolutionary challenges, and each group adapted to its environment in its own way."

"Tribal behavior is more deeply ingrained than are mere cultural prescriptions. Its longevity and stability point strongly to a genetic basis. This is hardly surprising, given that tribes are the default human social institution. The inbuilt nature of tribalism explains why it took so many thousands of years for East Asians and later Europeans to break free of its deadening embrace."

"a) The definition of history? Every historian would agree, I think, that history is a kind of research or inquiry. What kind of inquiry it is I do not yet ask. The point is that generically it belongs to what we call the sciences: that is, the forms of thought whereby we ask questions and try to answer them. Science in general, it is important to realize, does not consist in collecting what we already know and arranging it in this or that kind of pattern. It consists in fastening upon something we do not know, and trying to discover it. Playing patience with things we already know may be a useful means towards this end, but it is not the end itself. It is at best only the means. It is scientifically valuable only in so far as the new arrangement gives us the answer to a question we have already decided to ask. That is why all science begins from the knowledge of our own ignorance: not our ignorance of everything, but our ignorance of some definite thing-the origin of parliament, the cause of cancer, the chemical composition of the sun, the way to make a pump work without muscular exertion on the part of a man or a horse or some other docile animal. Science is finding things out: and in that sense history is a science."

"Lastly, what is history for? This is perhaps a harder question than the others; a man who answers it will have to reflect rather more widely than a man who answers the three we have answered already. He must reflect not only on historical thinking but on other things as well, because to say that something is 'for' something implies a distinction between A and B, where A is good for something and B is that for which something is good. But I will suggest an answer, and express the opinion that no historian would reject it, although the further questions to which it gives rise are numerous and difficult."

"The artist must prophesy," writes Collingwood, "not in the sense that he foretells things to come, but in the sense that he tells his audience, at risk of their displeasure, the secrets of their own hearts."

"Language in its original imaginative form maybe said to have expressiveness, but no meaning. About such language we cannot distinguish between what the speaker says and what he means... Language in its intellectualized form has both expressiveness and meaning. As language, it expressed a certain emotion. As symbolism, it refers beyond that emotion to the thought whose emotional charge it is... The progressive intellectualization of language, its progressive conversion by the work of grammar and logic into a scientific symbolism, thus represents not a progressive drying-up of emotion, but its progressive articulation and specialization. We are not getting away from an emotional atmosphere into a dry, rational atmosphere; we are acquiring new emotions and new means of expressing them."

"I have already said that a thing which 'exists in a person's head' and nowhere else is alternatively called an imaginary thing. The actual making of the tune is therefore alternatively called the making of an imaginary tune. This is a case of creation, just as much as the making of a plan or a disturbance, and for the same reasons, which it would be tedious to repeat. Hence the making of a tune is an instance of imaginative creation. The same applies to the making of a poem, or a picture, or any other work of art."

"We can now return to the distinction between language and symbolism. A symbol is language and yet not language. A mathematical or logical or any other kind of symbol is invented to serve a purpose purely scientific; it is supposed to have no emotional expressiveness whatever. But when once a particular symbolism has been taken into use and mastered, it reacquires the emotional expressiveness of language proper. Every mathematician knows this. At the same time, the emotions which mathematicians find expressed in their symbols are not emotions in general, they are the peculiar emotions belonging to mathematical thinking."

"In actual history, events overlap ; you cannot, except by a confessed fiction, state the point at which the event called the Middle Ages ends and the event called the Modern Period begins."

"The real is the present, conceived not as a mathematical point between the present and the past, but as the union of present and past in a duration or permanence that is at the same time change. Thus the past as past and the future as future do not exist at all, but are purely ideal; the past as living in the present and the future as germinating in the present are wholly real and indeed are just the present itself. It is because of the presence of these two elements in the present... that the present is a concrete and changing reality and not an empty mathematical point."

"The ideal and the real are not mutually exclusive. A thing may be ideal and also real."

"The word art has in ordinary usage three senses. First, it means the creation of objects or the pursuit of activities called works of art, by people called artists ; these works being distinguished from other objects and acts not merely as human products, but as products intended to be beautiful. Secondly, it means the creation of objects or the pursuit of activities called artificial as opposed to natural; that is to say objects created or activities pursued by human beings consciously free to control their natural impulses and to organize their life in a plan. Thirdly, it means that frame of mind which we call artistic, the frame of mind in which we are aware of beauty."

"It (the dream) is essentially a structure which is, in the terminology of the psycho-analyst, unconscious. The dreamer himself is unaware of it until, in collaboration with his psycho-analyst, he brings it to light. The mythological way of stating this fact is to say that the structure was "in the unconscious." This is frankly non-sense . . . because the structure is not in the unconscious but precisely in the dream, for it is the structure of the dream; and the dream is con? scious enough . . . the revelation made by psycho-analysis is not the bringing into consciousness of what was unconscious, but the bring? ing into explicitness of what was implicit, the noticing of something already actually experienced in a light in which it had not been noticed before . . . the new light in question is nothing but the hitherto overlooked structure of the experience in question ...."

"One of Collingwood's earliest attempts to define the aesthetic essence of art. His aim, he writes in the preface, is to state a general conception of art and develop its consequences. His conception is one already familiar through the writings of others -- "that art is as bottom neither more nor less than imagination" -- but from his observation he goes on to outline the various distinctions between subordinate conceptions of art, and to attempt to demonstrate their place in the general conception, and the place of both in life. He urges that the meaningfulness of art cannot be torn from the imaginative setting in which it is embedded, and that we must attempt to explain the process by which an artist reaches a particular point of view on reality."

"Time, as succession of past, present and future, really has its being totum simul for the thought of a spectator, and this justifies its ‘spatialized’ presentation as a line of which we can see the whole at once."

"The general conception here maintained is not new; it is one already familiar from the works of Coleridge, Croce and many others; it is the view that art is at bottom neither more nor less than imagination."

"If it is asked why Socrates permits certain forms of art to be retained in the ideal state instead of consistently banishing all alike, the answer is surely obvious: these are, in the opinion of Socrates, the forms which art will take in the hands of men who understand its true nature."

"The chief business of seventeenth-century philosophy was to reckon with seventeenth-century science... the chief business of twentieth-century philosophy is to reckon with twentieth-century history."

"For I do not think of aesthetic theory as an attempt to investigate and expound eternal verities concerning the nature of an eternal object called Art, but as an attempt to reach, by thinking, the solution of certain problems arising out of the situation in which artists find themselves here and now. Everything written in this book has been written in the belief that is has a practical bearing, direct or indirect, upon the condition of art in England in 1937, and in the hope that artists primarily, and secondarily persons whose interest in art is lively and sympathetic, will find something of use to them."

"The essence of this conception is .. the idea of a community as governing itself by fostering the free expression of all political opinions that take shape within it, and finding some means of reducing this multiplicity of opinions to a unity."

"Perfect freedom is reserved for the man who lives by his own work and in that work does what he wants to do."

"All history is art, because to tell a story is art, whereas to tell a true story is history: thus history is art, but a specification of art, art qualified by a condition (truth) which deprives it of a part of its character but not of all."

"MAJOR URWICK and Dr. Metcalf have rendered a conspicuous service by editing this collection of Mary Follett’s lectures on business management. They contain teaching which was of importance when the lectures were delivered, and which many people felt should be preserved in a collated form and given a wider public. The circumstances of today have increased that importance. Many people are being called upon to fill new administrative posts, and these lectures teach the principles which should underly all administrative method."

"Mary Follett devoted a lifetime to searching for the true principles of organization which would ensure a stable foundation for the steady, ordered progress of human well-being. That her search was not in vain will be evident to all who read the lectures. Her teaching is not theoretical, but is based on a close study of the practice of a large number of business undertakings. She chose this field of enquiry to supplement her work on local and national government because she realized that the principles which should determine organization are identical, no matter what the purpose which that organization is designed to serve."

"In December, 1915, I took the further step of appointing Mr. B. Seebohm Rowntree Director of the Welfare Section of the Ministry [of Munitions], which I invited him to organise. Mr. Rowntree is well known, not only as a great employer of labour, but as one of the foremost and most successful pioneers in the development of improved conditions in his works. I should like to pay tribute here to the skill, energy, sympathy, and address with which he organised this new department. The work he did helped to transform the conditions for munition labour during the War, and has left a permanent mark upon conditions in our industries."

"Every positive law, or every law simply and strictly so called, is set, directly or circuitously, by a sovereign person or body, to a member or members of the independent political society wherein that person or body is supreme."

"To the ignorant and bawling fanatics who stun you with their pother about liberty, political or civil liberty seems to be the principal end for which government ought to exist. But the final cause or purpose for which government ought to exist, is the furtherance of the common weal to the greatest possible extent."

"The existence of a law is one thing, its merits or demerits is are another thing. Whether a law be, is one inquiry; whether it ought to be o whether it agree with a given or assumed test, is another and a distinct inquiry."

"A command is distinguished from other significations of desire, not by the style in which the desire is signified, but by the power or purpose of the party to inflict an evil or pain in case the desire is disregarded."

"Within a few years of his death it was clear that his work had established the study of jurisprudence in England."

"The matter of jurisprudence is positive law: law, simply and strictly so called : or law set by political superiors to political inferiors."

"Since the term command comprises the term law the first is the simpler as well as the larger of the two. But simple as it is, it admits of explanation. And, since it is the key to the sciences of jurisprudence and morals, its meaning should be analyzed with. precision."

"Since Darwin, scientists have agreed that there is no ‘magical’ essential difference between human and other animals, biologically-speaking. Why then do we make an almost total distinction morally? If all organisms are on one physical continuum, then we should also be on the same moral continuum. … The only arguments in favour of painful experiments on animals are: 1) that the advancement of knowledge justifies all evils – well does it? 2) that possible benefits for our own species justify mistreatment of other species – this may be a fairly strong argument when it applies to experiments where the chances of suffering are minimal and the probability of aiding applied medicine is great, but even so it is still just ‘speciesism’, and as such it is a selfish emotional argument rather than a reasoned one."

"Ethics, as a rational enterprise, will often conflict with other, more negative, aspects of our natures and help to curb our natural impulses to conquer, compete, and kill. By putting morality back into politics and basing our policies upon our compassion and upon the sufferings of all individuals, regardless of their superficial differences, we should be able to build a happier future."

"Just as nobody pursues happiness in order to find anything other than happiness, so nobody strives to reduce pain to reduce anything other than pain. Pain is always at the end of the track: it is the ultimate and essential badness. 'Painful' and 'bad' are synonymous in the mind of the child and, at a basic level, in all our minds."

"In judging who are the maximum sufferers politicians must, today, cast their eyes around the whole globe and take into account the sufferings of all races, religions and species."