Frases de Will Durant

Declaraciones consecutivas a la anterior cita.

Fuente: The Story of Civilization: Part III—Caesar and Christ (La historia de la civilización: Parte III.—César y Cristo).

Fuente: Ceasar and Christ, página 647.

Fuente: En la Parte II de The Story of Civilization, La historia de la civilización, página 190, 191.

Fuente: The Age of Faith, La era de la fe.

Fuente: Caesar and Christ.

Fuente: Caesar and Christ.

Fuente: The Story of Civilization: Part III.

Will Durant, a los 92 años de edad, resumió lo que había aprendido en una vida de estudiar la historia con estas pocas palabras sencillas.

En el libro La edad de la fe, Will Durant explica cómo se produjo el proceso por el que los iconos no tardaron en convertirse en piezas clave de la religiosidad privada y pública.

Fuente: The Story of Civilization: Part III—Caesar and Christ.

Fuente: Parte II de The Story of Civilization (Historia de la civilización), pág. 659.

Fuente: César y Cristo.

Fuente: The Lessons of History (Las lecciones de la historia), Will y Ariel Durant.

Haciendo referencia al humanismo y a los humanistas del renacimiento.

En 1572 un informe titulado Discourse on the Present State of England (Discurso sobre el estado actual de Inglaterra) señaló: «El reino está dividido en tres partidos: los papistas, los ateos y los protestantes. Se favorece a los tres por igual: al primero y al segundo porque, puesto que son muchos, no nos atrevemos a causarles disgusto». Según otro cálculo, había 50.000 ateos en París en 1623.
Fuente: The Story of Civilization: Part VII—The Age of Reason Begins (La historia de la civilización: Parte VII.—Empieza la era de la razón).

Fuente: A History of Civilization, Una historia de la civilización.

Fuente: The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers

Variante: We are what we repeatedly do. Greatness then, is not an act, but a habit
Fuente: The Story of Philosophy (1926), p. 87. The quoted phrases within the quotation are from the Nicomachean Ethics, Book II, 4; Book I, 7.
Contexto: Excellence is an art won by training and habituation: we do not act rightly because we have virtue or excellence, but we rather have these because we have acted rightly; 'these virtues are formed in man by his doing the actions'; we are what we repeatedly do. Excellence, then, is not an act but a habit: 'the good of man is a working of the soul in the way of excellence in a complete life... for as it is not one swallow or one fine day that makes a spring, so it is not one day or a short time that makes a man blessed and happy'.

Fuente: The Story of Philosophy: The Lives and Opinions of the World's Greatest Philosophers

Will Durant, The Story of Civilization: Our Oriental Heritage page 459.
The Story of Civilization (1935–1975), I - Our Oriental Heritage (1935)
Contexto: The Islamic conquest of India is probably the bloodiest story in history. It is a discouraging tale, for its evident moral is that civilization is a precious good, whose delicate complex of order and freedom, culture and peace, can at any moment be overthrown by barbarians invading from without or multiplying within.

Fuente: The Story of Civilization (1935–1975), I - Our Oriental Heritage (1935), Ch. III : The Political Elements of Civilization, p. 21
Contexto: If the average man had had his way there would probably never have been any state. Even today he resents it, classes death with taxes, and yearns for that government which governs least. If he asks for many laws it is only because he is sure that his neighbor needs them; privately he is an unphilosophical anarchist, and thinks laws in his own case superfluous. In the simplest societies there is hardly any government. Primitive hunters tend to accept regulation only when they join the hunting pack and prepare for action. The Bushmen usually live in solitary families; the Pygmies of Africa and the simplest natives of Australia admit only temporarily of political organization, and then scatter away to their family groups; the Tasmanians had no chiefs, no laws, no regular government; the Veddahs of Ceylon formed small circles according to family relationship, but had no government; the Kubus of Sumatra "live without men in authority" every family governing itself; the Fuegians are seldom more than twelve together; the Tungus associate sparingly in groups of ten tents or so; the Australian "horde" is seldom larger than sixty souls. In such cases association and cooperation are for special purposes, like hunting; they do not rise to any permanent political order.

Fuente: The Story of Civilization (1935–1975), II - Life of Greece (1939), Ch. I: Crete, Section IV: The Fall of Cnossus, P.51

Fuente: The Story of Civilization

Fuente: The Lessons of History

Epilogue: "Why Rome Fell", p. 665
The Story of Civilization (1935–1975), III - Caesar and Christ (1944)

Fuente: The Story of Civilization (1935–1975), III - Caesar and Christ (1944), Chapter 4, Part 6

Our Changing Morals, in The Mansions of Philosophy: A Survey of Human Life and Destiny, (1929), Simon and Schuster, New York, ch. 5. p. 119.
Contexto: The invention and spread of contraceptives is the proximate cause of our changing morals. The old moral code restricted sexual experience to marriage, because copulation could not be effectively separated from parentage, and parentage could be made responsible only through marriage. But to-day the dissociation of sex from reproduction has created a situation unforeseen by our fathers. All the relations of men and women are being changed by this one factor; and the moral code of the future will have to take account of these new facilities which invention has placed at the service of ancient desires.

The Greatest Minds and Ideas of All Time.
Contexto: I know how unfashionable it is now to acknowledge in life or history any genius loftier than ourselves. Our democratic dogma has leveled not only all voters but all leaders; we delight to show that living geniuses are only mediocrities, and that dead ones are myths. … Since it is contrary to good manners to exalt ourselves, we achieve the same result by slyly indicating how inferior are the great men of the earth. In some of us, perhaps, it is a noble and merciless asceticism, which would root out of our hearts the last vestige of worship and adoration, lest the old gods should return and terrify us again. For my part, I cling to this final religion, and discover in it a content and stimulus more lasting than came from the devotional ecstasies of youth.

As quoted in "The Gentle Philosopher" (2006) by John Little at Will Durant Foundation
Contexto: Perhaps the cause of our contemporary pessimism is our tendency to view history as a turbulent stream of conflicts — between individuals in economic life, between groups in politics, between creeds in religion, between states in war. This is the more dramatic side of history; it captures the eye of the historian and the interest of the reader. But if we turn from that Mississippi of strife, hot with hate and dark with blood, to look upon the banks of the stream, we find quieter but more inspiring scenes: women rearing children, men building homes, peasants drawing food from the soil, artisans making the conveniences of life, statesmen sometimes organizing peace instead of war, teachers forming savages into citizens, musicians taming our hearts with harmony and rhythm, scientists patiently accumulating knowledge, philosophers groping for truth, saints suggesting the wisdom of love. History has been too often a picture of the bloody stream. The history of civilization is a record of what happened on the banks.

As quoted in "The Gentle Philosopher" (2006) by John Little at Will Durant Foundation
Contexto: Perhaps the cause of our contemporary pessimism is our tendency to view history as a turbulent stream of conflicts — between individuals in economic life, between groups in politics, between creeds in religion, between states in war. This is the more dramatic side of history; it captures the eye of the historian and the interest of the reader. But if we turn from that Mississippi of strife, hot with hate and dark with blood, to look upon the banks of the stream, we find quieter but more inspiring scenes: women rearing children, men building homes, peasants drawing food from the soil, artisans making the conveniences of life, statesmen sometimes organizing peace instead of war, teachers forming savages into citizens, musicians taming our hearts with harmony and rhythm, scientists patiently accumulating knowledge, philosophers groping for truth, saints suggesting the wisdom of love. History has been too often a picture of the bloody stream. The history of civilization is a record of what happened on the banks.

That differences of race, color, and creed are natural, and that diverse groups, institutions, and ideas are stimulating factors in the development of man;
That to promote harmony in diversity is a responsible task of religion and statesmanship;
That since no individual can express the whole truth, it is essential to treat with understanding and good will those whose views differ from our own;
That by the testimony of history intolerance is the door to violence, brutality and dictatorship; and
That the realization of human interdependence and solidarity is the best guard of civilization.
Declaration of INTERdependence (1945)

Transition (1927)
Contexto: I felt more keenly than before the need of a philosophy that would do justice to the infinite vitality of nature. In the inexhaustible activity of the atom, in the endless resourcefulness of plants, in the teeming fertility of animals, in the hunger and movement of infants, in the laughter and play of children, in the love and devotion of youth, in the restless ambition of fathers and the lifelong sacrifice of mothers, in the undiscourageable researches of scientists and the sufferings of genius, in the crucifixion of prophets and the martyrdom of saints — in all things I saw the passion of life for growth and greatness, the drama of everlasting creation. I came to think of myself, not as a dance and chaos of molecules, but as a brief and minute portion of that majestic process... I became almost reconciled to mortality, knowing that my spirit would survive me enshrined in a fairer mold... and that my little worth would somehow be preserved in the heritage of men. In a measure the Great Sadness was lifted from me, and, where I had seen omnipresent death, I saw now everywhere the pageant and triumph of life.

Preface
The Story of Civilization (1935–1975), VI - The Reformation (1957)
Contexto: I feel for all faiths the warm sympathy of one who has come to learn that even the trust in reason is a precarious faith, and that we are all fragments of darkness groping for the sun. I know no more about the ultimates than the simplest urchin in the streets.

As quoted in "The Gentle Philosopher" (2006) by John Little at the Will Durant Foundation https://web.archive.org/web/20130312115951/http://www.willdurant.com/home.html
Contexto: It is a mistake to think that the past is dead. Nothing that has ever happened is quite without influence at this moment. The present is merely the past rolled up and concentrated in this second of time. You, too, are your past; often your face is your autobiography; you are what you are because of what you have been; because of your heredity stretching back into forgotten generations; because of every element of environment that has affected you, every man or woman that has met you, every book that you have read, every experience that you have had; all these are accumulated in your memory, your body, your character, your soul. So with a city, a country, and a race; it is its past, and cannot be understood without it.

Transition (1927)
Contexto: I felt more keenly than before the need of a philosophy that would do justice to the infinite vitality of nature. In the inexhaustible activity of the atom, in the endless resourcefulness of plants, in the teeming fertility of animals, in the hunger and movement of infants, in the laughter and play of children, in the love and devotion of youth, in the restless ambition of fathers and the lifelong sacrifice of mothers, in the undiscourageable researches of scientists and the sufferings of genius, in the crucifixion of prophets and the martyrdom of saints — in all things I saw the passion of life for growth and greatness, the drama of everlasting creation. I came to think of myself, not as a dance and chaos of molecules, but as a brief and minute portion of that majestic process... I became almost reconciled to mortality, knowing that my spirit would survive me enshrined in a fairer mold... and that my little worth would somehow be preserved in the heritage of men. In a measure the Great Sadness was lifted from me, and, where I had seen omnipresent death, I saw now everywhere the pageant and triumph of life.

The old moral code restricted sexual experience to marriage, because copulation could not be effectively separated from parentage, and parentage could be made responsible only through marriage. But to-day the dissociation of sex from reproduction has created a situation unforeseen by our fathers. All the relations of men and women are being changed by this one factor; and the moral code of the future will have to take account of these new facilities which invention has placed at the service of ancient desires.
Our Changing Morals, in The Mansions of Philosophy: A Survey of Human Life and Destiny, (1929), Simon and Schuster, New York, ch. 5. p. 119.

Transition (1927)
Contexto: I felt more keenly than before the need of a philosophy that would do justice to the infinite vitality of nature. In the inexhaustible activity of the atom, in the endless resourcefulness of plants, in the teeming fertility of animals, in the hunger and movement of infants, in the laughter and play of children, in the love and devotion of youth, in the restless ambition of fathers and the lifelong sacrifice of mothers, in the undiscourageable researches of scientists and the sufferings of genius, in the crucifixion of prophets and the martyrdom of saints — in all things I saw the passion of life for growth and greatness, the drama of everlasting creation. I came to think of myself, not as a dance and chaos of molecules, but as a brief and minute portion of that majestic process... I became almost reconciled to mortality, knowing that my spirit would survive me enshrined in a fairer mold... and that my little worth would somehow be preserved in the heritage of men. In a measure the Great Sadness was lifted from me, and, where I had seen omnipresent death, I saw now everywhere the pageant and triumph of life.

Durant, Will. Commencement Speech. We Have a Right To Be Happy Today https://web.archive.org/web/20130106111821/http://www.willdurant.com/youth.htm. Webb School of Claremont, CA. 7 Jun 1958.
Contexto: To speak ill of others is a dishonest way of praising ourselves; let us be above such transparent egotism. If you can't say good and encouraging things, say nothing. Nothing is often a good thing to do, and always a clever thing to say.

Quoted in "Books: The Great Gadfly", Time magazine, 8 October 1965 (review of The Age of Voltaire by Will and Ariel Durant)

"What is Civilization?" Ladies' Home Journal, LXIII (January, 1946).