Premodern Quotes & Sayings

Regulate the banks, get money out of elections; raise the minimum wage, environmental issues. They're all very important and the Occupy movement made a difference. It shifted not only the discourse but to some extent, action on these issues. — Noam Chomsky

But prior to about the year 1600, the verb "believe" had a very different meaning within Christianity as well as in popular usage. It did not mean believing statements to be true; the object of the verb "believe" was always a person, not a statement. This is the difference between believing that and believing in. To believe in a person is quite different from believing that a series of statements about the person are true. In premodern English, believing meant believing in and thus a relationship of trust, loyalty, and love. Most simply, to believe meant to belove.11 — Marcus J. Borg

Since all premodern state ideology was inseparable from religion, warfare inevitably acquired a sacral element. — Karen Armstrong

Believers are often thought of as people who have some kind of private conviction or repudiation of something, whereas "the faithful" refers to a relationship, which was also incidentally the earlier sense of "faith" in premodern, preliberal Christianity. This is not to say, incidentally, that "faith" refers simply to external behavior as opposed to internal belief but that it refers to an act. — Talal Asad

modern era of multivalent "secularity" and "exclusive humanism" in which we live, a shift from the premodern, socially embedded "porous self" to the meaning-constructing "buffered self" that lives within our "immanent frame" of disenchanted modern reality that (supposedly) lacks room for the sacred.24 — Brad S. Gregory

So are demons forces that are totally external to us who seek to defy God? Are they just the shadow side of our own souls? Are they social constructions from a premodern era? Bottom line: Who cares? I don't think demons are something human reason can put its finger on. Or that human faith can resolve. I just know that demons, whether they be addictions or actual evil spirits, are not what Jesus wants for us, since basically every time he encounters them he tells them to piss off. — Nadia Bolz-Weber

Perhaps the most overpowering contrast [with the West] is the virtual absence in premodern China of the idea of a transcendent creator God who is distinct from Nature in a fundamental qualitative sense. The Chinese had notions of a supreme god in various guises (that is, 'hypatotheism'), and also, as we have seen, of a somewhat demiurge-like 'transformer' constantly reshaping the cosmos. — Mark Elvin

some Japanese philosophers have been eager to graft the newly introduced discipline of western academic philosophy onto its premodern Japanese antecedents. The conflict with traditional values proposed a whole host of new questions: Can one articulate an original yet comprehensive epistemology that would give western empiricism and logic an appropriate place but subordinate it to a dominant "Asian" basis for thought and values? Can one develop a viable ethics that places agency in a socially interdependent, rather than isolated and discrete, individual? Can one construct an interpretation of artistry based in a mode of responsiveness that is also the ground for knowledge and moral conduct? Can one envision a political theory of the state that allows for personal expression without assuming a radical individualism? Along with these fundamental issues, a great deal of attention was devoted to a still more basic question: What is culture and what affect does it have on philosophizing? — James W. Heisig

You naked in my bed is even more unbelievably beautiful than I thought it would be ... and trust me I've thought about it. A lot. — Abbi Glines

"Integrative" simply means that this approach attempts to include as many important truths from as many disciplines as possible-from East as well as the West, from premodern and modern and postmodern, from the hard sciences of physics to the tender sciences of spirituality. — Ken Wilber

The theological contacts between Jews and Christians during much of the premodern period are best characterized as disputations. Even when not engaged in face-to-face argumentation, Jews and Christians spoke about each other in essentially disputational terms. — David Novak

Deuteronomy's notion of tithes - that for two out of three years surplus is shared broadly with the disadvantaged, and in the third year is given to them outright - is sound economics when seen in light of conceptions of redistributive economics in primitive societies. In modern capitalist societies, surplus earnings are placed into savings, and insurance policies are taken out to hedge against various forms of adversity. The laws of tithing may be construed as another element in a program of primitive insurance. In a premodern society, A will give some of his surplus in a good year to B, who may have fallen on hard times in exchange for B's commitment to reciprocate should their roles one day be reversed. — Joshua A. Berman

We should all be children when it comes to love - open and vulnerable — Mia Sheridan

Since the rise of Islam, Jews had lived as a tolerated minority, or dhimmi, a status granted to Jews and Christians because they were monotheists. Despite a growing tendency in our own times to paint the premodern Islamic world as an Eden of religious tolerance in which Jews flourished, they always lived by the whims of fickle rulers and the mood of a hostile majority. In the eyes of that majority they were effete, lacking in honor, and powerless by definition, but as long as they accepted the supremacy of Muslims they were usually allowed to live and observe their faith and occasionally to prosper. — Matti Friedman

In my grandfather's premodern world, how he wanted to live was his choice, and the family's role was to make it possible. — Atul Gawande

I just take everything one at a time and make sure everything I do is the best. — Rick Ross

Americans also seem to believe that the monarchy is a kind of mediaeval hangover, encumbered by premodern notions of decorum; the reality is that the British monarchy, for good or ill, is a modern political institution perhaps the first modern political institution. — Adam Gopnik

Whatever it was that people experience in Jesus has today come to be identified with medieval doctrines based on premodern assumptions that are no longer believable. That identification means that serious theological discussion seems to accomplish little more than to erect a division between the shouters and the disinterested. Jesus becomes the captive of the hysterically religious, the chronically fearful, the insecure and even the neurotic among us, or he becomes little more than a fading memory, the symbol of an age that is no more and a nostalgic reminder of our believing past. To me neither option is worth pursuing. Yet even understanding these things, I am still attracted to this Jesus and I will pursue him both relentlessly and passionately. I will not surrender the truth I believe I find in him either to those who seek to defend the indefensible or to those who want to be freed finally from premodern ideas that no longer make any sense. — John Shelby Spong

She knew him. Somehow. And wasn't that quite marvelous? — Glen David Gold

Evil is ancient, unchanging, and with us always. The more postmodern the West becomes - affluent, leisured, nursed on moral equivalence, utopian pacifism, and multicultural relativism - the more premodern the evil among us seems to arise in nihilistic response. — Victor Davis Hanson

Then you think there is no God?"
"No, I think there quite probably is one."
"Then why? ... "
Mustapha Mond checked him. "But he manifests himself in different ways to different men. In premodern times he manifested himself as the being that's described in these books. Now ... "
"How does he manifest himself now?" asked the Savage.
"Well, he manifests himself as an absence; as though he weren't there at all. — Aldous Huxley

Ancient philosophies were entranced by the order of the cosmos; they marveled at the mysterious power that kept the heavenly bodies in their orbits and the seas within bounds and that ensured that the earth regularly came to life again after the dearth of winter, and they longed to participate in this richer and more permanent existence. They expressed this yearning in terms of what is known as the perennial philosophy, so called because it was present, in some form, in most premodern cultures.11 Every single person, object, or experience was seen as a replica, a pale shadow, of a reality that was stronger and more enduring than anything in their ordinary experience but that they only glimpsed in visionary moments or in dreams. By ritually imitating what they understood to be the gestures and actions of their celestial alter egos - whether gods, ancestors, or culture heroes - premodern folk felt themselves to be caught up in their larger dimension of being. — Karen Armstrong

it is worth asking what standards we can reasonably expect of the Bible, seeing that it is an ancient Near Eastern document and not a modern one. Are the early stories in the Old Testament to be judged on the basis of standards of modern historical inquiry and scientific precision, things that ancient peoples were not at all aware of? Is it not likely that God would have allowed his word to come to the ancient Israelites according to standards they understood, or are modern standards of truth and error so universal that we should expect premodern cultures to have made use of them? — Peter Enns

Again, I hear almost everyday from atheists who write off religion as primitive, premodern nonsense. I summon Aquinas, Augustine, Paul [of Tarsus], Teresa of Avila, Joseph Ratzinger, and Edith Stein-in all their intellectual rigor-as allies in the the struggle against this dismissive atheism. — Robert Barron

That we are rational agents - that a great many of our actions are not merely the results of serial physiological urges but are instead dictated by coherent conceptual connections and private deliberations - is one of those primordial data I mentioned above that cannot be reduced to some set of purely mechanical functions without producing nonsense. That a number of cognitive scientists should be exerting themselves to tear down the Cartesian partition between body and soul, hoping to demonstrate that there is no Wonderful Wizard on the other side pulling the levers, is poignant proof that our mechanistic paradigms trap much of our thinking about mind and body within an absurd dilemma: we must believe either in a ghost mysteriously animating a machine or in a machine miraculously generating a ghost. Premodern thought allowed for a far less restricted range of conceptual possibilities. — David Bentley Hart