Columbia University Faculty

"Gadgets can be engineered, programs can be designed, institutions can be built, but belief has an organic quality, and it cannot be called into being by fiat. Once a faith is shattered, it takes a long time to grow again - for its soil is experience - and to become effective again."

"“One of his greatest and most personal essays,” as his son, David Avrom Bell, regards it, “First Love and Early Sorrows,” appears in a 1981 issue of . It is an account of his “first love”—Marxism—joining the Yipsels, the Young People’s Socialist League, in 1932 at the age of 13, and of his “early sorrows” after learning The Truth About the Boylsheviki (sic), of The Russian Tragedy and The Kronstadt Rebellion. “My early sorrows,” wrote Bell, “fortuitous as these were, had come with the awareness of ‘Kronstadt.’ That knowledge, combined with my temperament, made me a lifelong Menshevik—the chooser, almost always, of the lesser evil.” It also led to three maxims that came to rule his intellectual life: the ethic of responsibility, the politics of civility, and the fear of the zealot and the fanatic."

"What makes the spectacle of Western bourgeois society so repulsive is the waste and squander of resources on needless products of status or display (e.g., the large, heavy automobile; the extravagant packaging of consumer items) for the sake of consumption."

"Today, the culture can hardly, if at all, reflect the society in which people live."

"When a person is confirmed by others, there has to be some sign of recognition."

"The one thing that would utterly destroy the new capitalism is the serious practice of deferred gratification."

"The relationship between a civilization's socio-economic structure and its culture is perhaps the most complicated of all problems for the sociologist."

"It is equally clear that what an individual often wants for himself (such as an open highway) in the aggregate becomes a nightmare."

"Modern culture is defined by this extraordinary freedom to ransack the world storehouse and to engorge any and every style it comes upon."

"Nihilism, then, is the end process of rationalism. It is man's self conscious will to destroy his past and control his future. It is modernity at its extreme."

"Religions grow out of the deepest needs of individuals sharing a common awakening, and are not created by "engineers of the soul.""

"That fabulous polymath Samuel Johnson maintained that no man in his right mind ever read a book through from beginning to end."

"I’ve called myself a socialist in economics, a liberal in politics, and a conservative in culture. I’m a socialist in economics because I believe that every society has an obligation to give people that degree of decency to allow them to feel that they are citizens in this society... I’m a conservative in culture because I believe in continuity, and I believe in judgment. I don’t believe that all opinions in culture are the same as everybody else’s opinion. I don’t believe that all art is the same. Some things are better than others, and you have to justify why it’s better than others, and you have to understand the grounds of justification. I’m a liberal in politics but liberalism has no fixed dogmas. It has no fixed points, that you can say, “This is the liberal position.” It changes because it’s an attitude. It’s a skepticism. It’s a pluralism, it’s agnostic."

"I was born in galut [exile] and I accept—now gladly, though once in pain—the double burden and the double pleasure of my self-consciousness, the outward life of an American and the inward secret of the Jew. I walk with this sign as a frontlet between my eyes, and it is as visible to some secret others as their sign is to me."

"No one "voted in" the market economy and the industrial revolution, but today issues of direction of the economy, costs, redress, priorities, and goals all have become matters of conscious and debated social policy."

"It is important to realize that the market economy, though it is associated historically with the rise of modern private capitalism, is as a mechanism not necessarily limited to that system."

"The demand for group rights will widen in the society, because social life increasingly becomes organized on a group basis."

"The virtue of the market is that it disperses responsibility."

"No one can buy his share of "clean air" in the market; one has to use communal mechanisms in order to deal with pollution."

"The discussion of any society risks seduction by what is transient and tumultuous."

"Crime is a form of "unorganized" class struggle, and the lowest groups in the society have always committed a disproportionate number of crimes."

"Where religions fail, cults appear."

"Every society seeks to establish a set of meanings through which people can relate themselves to the world."

"The democratization of genius is made possible by the fact while one can quarrel with judgments, one cannot quarrel with feelings."

"If the language of art is not accessible to ordinary language and ordinary experience, how can it be accessible to ordinary people?"

"Art is not life, but in a sense something contrary to life, since life is transient and changing, while art is permanent."

"Television, as the most "public" of media, has its limits."

"If, after proper study, a verse does not clearly convey the circumstances and/or the emotion involved, it is not a haiku."

"If, in reading translations, you come across a haiku that does not convey to you any emotion at all, do not blame yourself or the poet. Blame it on the translator!"

"Haiku...meditations...starting points for trains of thought"

"The world, I think, will wait a long time for Nikola Tesla's equal in achievement and imagination."

"Anyone who has had actual contact with the making of the inventions that built the radio art knows that these inventions have been the product of experiment and work based on physical reasoning, rather than on the mathematicians' calculations and formulae. Precisely the opposite impression is obtained from many of our present day text books and publications."

"I thought Armstrong would invent some kind of a filter to remove static from our AM radio. I didn't think he'd start a revolution—start up a whole damn new industry to compete with RCA."

"Men substitute words for reality and then argue about the words."

"In short, the greatest contribution to real security that science can make is through the extension of the scientific method to the social sciences and a solution of the problem of complete avoidance of war."

"If physics is too difficult for the physicists, the nonphysicist may wonder whether he should try at all to grasp its complexities and ambiguities. It is undeniably an effort, but probably one worth making, for the basic questions are important and the new experimental results are often fascinating. And if the layman runs into serious perplexities, he can be consoled with the thought that the points which baffle him are more than likely the ones for which the professionals have not found satisfactory answers."

"When Born and Heisenberg and the Göttingen theoretical physicists] first discovered matrix mechanics they were having, of course, the same kind of trouble that everybody else had in trying to solve problems and to manipulate and to really do things with matrices. So they had gone to Hilbert for help and Hilbert said the only time he had ever had anything to do with matrices was when they came up as a sort of by-product of the eigenvalues of the boundary-value problem of a differential equation. So if you look for the differential equation which has these matrices you can probably do more with that. They had thought it was a goofy idea and that Hilbert didn’t know what he was talking about. So he was having a lot of fun pointing out to them that they could have discovered Schrödinger’s wave mechanics six month earlier if they had paid a little more attention to him."

"By an incredible coincidence, Gamow and Edward Condon, who had discovered simultaneously and independently the explanation of radioactivity (one in Russia, the other in this country), came to spend the the last ten years of their lives within a hundred yards of each other in Boulder."

"Religiosity distinguishes America from most other Western societies. Americans are also overwhelmingly Christian, which distinguishes them from many non-Western peoples. Their religiosity leads Americans to see the world in terms of good and evil to a much greater extent than most other peoples."

"While his book The Clash of Civilizations and the Remaking of World Order was basically set along an East-West axis, his recent book Who Are We? is largely set along a North-South axis. If one book is premised on the irreconcilable differences between hermetically sealed-off cultures internationally, the other book is premised on the allegedly unbridgeable intra-national gap between Anglo-Americans and Latinos. Huntington's evolving work demonstrates that Eurocentrist/Orientalist discourse is not monolithic; it has regional variations, even in the work of the same thinker."

"Huntington's brilliance as Geheimrat in the 1970s was to anticipate the needs of the sovereign, providing beforehand an antidemocratic how-to manual for the Reagan and Thatcher revolutions. Ah, the cruel fortunes of the Geheimrat, subject to the whims of the sovereign! The U.S. government has repeated insistently since September 11 that its global security strategy has nothing to do with a clash of civilizations. There is something sad about an eager adviser who has been spurned by the sovereign and cast out of the court."

"One of the most astonishing features of this apparently antagonistic world survey of the globalization process is the utter absence of any serious economics. This is truly political science of the most arid and specialized type, all diplomatic and military clashes, without a hint of the unique dynamics of the economic that makes for the originality of historiography since Marx … here the plurality of cultures simply stands for the decentralized, diplomatic and military jungle with which "Western" or "Christian" culture will have to deal. Yet ultimately, any discussion of globalization surely has to come to terms, one way or another, with the reality of capitalism itself."

"The futures of both peace and Civilization depend upon understanding and cooperation among the political, spiritual, and intellectual leaders of the world’s major civilizations. In the clash of civilizations, Europe and America will hang together or hang separately. In the greater clash, the global “real clash,” between Civilization and barbarism, the world’s great civilizations, with their rich accomplishments in religion, art, literature, philosophy, science, technology, morality, and compassion, will also hang together or hang separately. In the emerging era, clashes of civilizations are the greatest threat to world peace, and an international order based on civilizations is the surest safeguard against world war."

"At least at a basic “thin” morality level, some commonalities exist between Asia and the West. In addition, as many have pointed out, whatever the degree to which they divided humankind, the world’s major religions — Western Christianity, Orthodoxy, Hinduism, Buddhism, Islam, Confucianism, Taoism, Judaism — also share key values in common. If humans are ever to develop a universal civilization, it will emerge gradually through the exploration and expansion of these commonalities. Thus, in addition to the abstention rule and the joint mediation rule, the third rule for peace in a multicivilizational world is the commonalities rule: peoples in all civilizations should search for and attempt to expand the values, institutions, and practices they have in common with peoples of other civilizations. This effort would contribute not only to limiting the clash of civilizations but also to strengthening Civilization in the singular (hereafter capitalized for clarity). The singular Civilization presumably refers to a complex mix of higher levels of morality, religion, learning, art, philosophy, technology, material well-being, and probably other things. These obviously do not necessarily vary together. Yet scholars easily identify highpoints and lowpoints in the level of Civilization in the histories of civilizations. … When civilizations first emerge, their people are usually vigorous, dynamic, brutal, mobile, and expansionist. They are relatively uncivilized. As the civilization evolves it becomes more settled and develops the techniques and skills that make it more Civilized. As the competition among its constituent elements tapers off and a universal state emerges, the civilization reaches its highest level of Civilization, its “golden age,” with a flowering of morality, art, literature, philosophy, technology, and martial, economic, and political competence. As it goes into decay as a civilization, its level of Civilization also declines until it disappears under the onslaught of a different surging civilization with a lower level of Civilization."

"Does the vacuousness of Western universalism and the reality of global cultural diversity lead inevitably and irrevocably to moral and cultural relativism? If universalism legitimates imperialism, does relativism legitimate repression? Once again, the answer to these questions is yes and no. Cultures are relative; morality is absolute. Cultures, as Michael Walzer has argued, are “thick”; they prescribe institutions and behavior patterns to guide humans in the paths which are right in a particular society. Above, beyond, and growing out of this maximalist morality, however, is a “thin” minimalist morality that embodies “reiterated features of particular thick or maximal moralities.” Minimal moral concepts of truth and justice are found in all thick moralities and cannot be divorced from them. There are also minimal moral “negative injunctions, most likely, rules against murder, deceit, torture, oppression, and tyranny.” What people have in common is “more the sense of a common enemy [or evil] than the commitment to a common culture.” Human society is “universal because it is human, particular because it is a society.” At times we march with others; mostly we march alone. Yet a “thin” minimal morality does derive from the common human condition, and “universal dispositions” are found in all cultures. Instead of promoting the supposedly universal features of one civilization, the requisites for cultural coexistence demand a search for what is common to most civilizations. In a multicivilizational world, the constructive course is to renounce universalism, accept diversity, and seek commonalities."

"Some Americans have promoted multiculturalism at home; some have promoted universalism abroad; and some have done both. Multiculturalism at home threatens the United States and the West; universalism abroad threatens the West and the world. Both deny the uniqueness of Western culture. The global monoculturalists want to make the world like America. The domestic mulitculturalists want to make America like the world. A multicultural America is impossible because a non-Western America is not American. A multicultural world is unavoidable because global empire is impossible. The preservation of the United States and the West requires the renewal of Western identity. The security of the world requires acceptance of global multiculturality."

"All civilizations go though similar processes of emergence, rise, and decline. The West differs from other civilizations not in the way it has developed but in the distinctive character of its values and institutions. These include most notably its Christianity, pluralism, individualism, and rule of law, which made it possible for the West to invent modernity, expand throughout the world, and become the envy of other societies. In their ensemble these characteristics are peculiar to the West. Europe, as Arthur M. Schlesinger, Jr., has said, is “the source — the unique source” of the “ideas of individual liberty, political democracy, the rule of law, human rights, and cultural freedom. . . . These are European ideas, not Asian, nor African, nor Middle Eastern ideas, except by adoption.” They make Western civilization unique, and Western civilization is valuable not because it is universal but because it is unique. The principal responsibility of Western leaders, consequently, is not to attempt to reshape other civilizations in the image of the West, which is beyond their declining power, but to preserve, protect, and renew the unique qualities of Western civilization. Because it is the most powerful Western country, that responsibility falls overwhelmingly on the United States of America. To preserve Western civilization in the face of declining Western power, it is in the interest of the United States and European countries … to recognize that Western intervention in the affairs of other civilizations is probably the single most dangerous source of instability and potential global conflict in a multicivilizational world."

"Cultural and civilizational diversity challenges the Western and particularly American belief in the universal relevance of Western culture. This belief is expressed both descriptively and normatively. Descriptively it holds that peoples in all societies want to adopt Western values, institutions, and practices. If they seem not to have that desire and to be committed to their own traditional cultures, they are victims of a “false consciousness” comparable to that which Marxists found among proletarians who supported capitalism. Normatively the Western universalist belief posits that people throughout the world should embrace Western values, institutions, and culture because they embody the highest, most enlightened, most liberal, most rational, most modern, and most civilized thinking of humankind. In the emerging world of ethnic conflict and civilizational clash, Western belief in the universality of Western culture suffers three problems: it is false; it is immoral; and it is dangerous. … The belief that non-Western peoples should adopt Western values, institutions, and culture is immoral because of what would be necessary to bring it about. The almost-universal reach of European power in the late nineteenth century and the global dominance of the United States in the late twentieth century spread much of Western civilization across the world. European globalism, however, is no more. American hegemony is receding if only because it is no longer needed to protect the United States against a Cold War-style Soviet military threat. Culture, as we have argued, follows power. If non-Western societies are once again to be shaped by Western culture, it will happen only as a result of the expansion, deployment, and impact of Western power. Imperialism is the necessary logical consequence of universalism. In addition, as a maturing civilization, the West no longer has the economic or demographic dynamism required to impose its will on other societies and any effort to do so is also contrary to the Western values of self-determination and democracy. As Asian and Muslim civilizations begin more and more to assert the universal relevance of their cultures, Westerners will come to appreciate more and more the connection between universalism and imperialism."

"Although Europeans universally acknowledge the fundamental significance of the dividing line between Western Christendom, on the one hand, and Orthodoxy and Islam, on the other, the United States, its secretary of state said, would "not recognize any fundamental divide among the Catholic, Orthodox, and Islamic parts of Europe." Those who do not recognize fundamental divides, however, are doomed to be frustrated by them."

"A world in which cultural identities — ethnic, national, religious, civilizational — are central, and cultural affinities and differences shape the alliances, antagonisms, and policies of states has three broad implications for the West generally and for the United States in particular. First, statesmen can constructively alter reality only if they recognize and understand it. The emerging politics of culture, the rising power of non-Western civilizations, and the increasing cultural assertiveness of these societies have been widely recognized in the non-Western world. European leaders have pointed to the cultural forces drawing people together and driving them apart. American elites, in contrast, have been slow to accept and to come to grips with these emerging realities."