Henry Adams Quotes

In effect, the school created a type but not a will. Four years of Harvard College, if successful, resulted in an autobiographical blank, a mind on which only a water-mark had been stamped.

In practice, such trifles as contradictions in principle are easily set aside; the faculty of ignoring them makes the practical man.

I have faith; not perhaps in the old dogmas, but in the new ones; faith in human nature; faith in science; faith in the survival of the fittest. Let us be true to our time, Mrs. Lee!

Strange as it sounds, although Man thought himself hardly treated in respect to freedom, yet, if freedom meant superiority, Man was in action much the superior of God, whose freedom suffered, from Saint Thomas, under restraints that Man never would have tolerated. Saint Thomas did not allow God even an undetermined will; he was pure Act, and as such he could not change. Man alone was, in act, allowed to change direction. What was more curious still, Man might absolutely prove his freedom by refusing to move at all; if he did not like his life, he could stop it, and habitually did so, or acquiesced in its being done for him; while God could not commit suicide or even cease for a single instant his continuous action. If Man had the singular fancy of making himself absurd,— a taste confined to himself but attested by evidence exceedingly strong,— he could be as absurd as he liked; but God could not be absurd. Saint Thomas did not allow the Deity the right to contradict himself, which is one of Man's chief pleasures. While Man enjoyed what was, for his purposes, an unlimited freedom to be wicked,— a privilege which, as both Church and State bitterlly complained and still complain, he has outrageously abused,— God was Goodness and could be nothing else. [...] In one respect, at least, Man's freedom seemed to be not relative but absolute, for his thought was an energy paying no regard to space or time or order or object or sense; but God's thought was his act and will at once; speaking correctly, God could not think, he is. Saint Thomas would not, or could not, admit that God was Necessity, as Abélard seems to have held, but he refused to tolerate the idea of a divine maniac, free from moral obligation to himself. The atmosphere of Saint Louis surrounds the God of Saint Thomas, and its pure ether shuts out the corruption and pollution to come,— the Valois and Bourbons, the Occams and Hobbes's, the Tudors and the Medicis of an enlightened Europe.

This view of the case amused Esther for a time, but not for long — the matter was too serious for any treatment but a joke, and joking made it more serious still.

To his son Henry, the quality that distinguished his father from all the other figures in the family group, was that, in his opinion, Charles Francis Adams possessed the only perfectly balanced mind that ever existed in the name.

The present industrial era brought with it a new governing class, as every considerable change in human environment must bring with it a governing class to give it expression. Perhaps, for lack of a recognized name, I may describe this class as the industrial capitalistic class, composed in the main of administrators and bankers. I conjecture that this class attained its acme of popularity and power, at least in America, toward the close of the third quarter of the nineteenth century. Almost at the opening of the present century a progressively rigorous opposition found for its mouthpiece the President of the Union himself. If Mr. Roosevelt became, what his adversaries are pleased to call, an agitator, his agitation had a cause which is as deserving of study as is the path of a cyclone.

Thus already, at ten years old, the boy found himself standing face to face with a dilemma that might have puzzled an early Christian. What was he? — where was he going? Even then he felt that something was wrong, but he concluded that it must be Boston.

The tragedy of King impressed him intensely: "There you have it in the face!" he said — "the best and brightest man of his generation, with talents immeasurably beyond any of his contemporaries; with industry that has often sickened me to witness it; with everything in his favor but blind luck; hounded by disaster from his cradle, with none of the joy of life to which he was entitled, dying at last, with nameless suffering alone and uncared-for, in a California tavern.

That Swinburne was altogether new to the three types of men-of-the-world before him; that he seemed to them quite original, wildly eccentric, astonishingly gifted, and convulsingly droll, Adams could see; but what more he was, even Milnes hardly dared say. They could not believe his incredible memory and knowledge of literature, classic, mediaeval, and modern; his faculty of reciting a play of Sophocles or a play of Shakespeare, forward or backward, from end to beginning; or Dante, or Villon, or Victor Hugo.

Few men have dared to legislate as though eternal peace were at hand, in a world torn by wars and convulsions and drowned in blood; but this was what Jefferson aspired to do. Even in such dangers, he believed that Americans might safely set an example which the Christian world should be led by interest to respect and at length to imitate.

As was sure, sooner or later, to happen, Adams one day met Charles Sumner on the street, and instantly stopped to greet him. As though eight years of broken ties were the natural course of friendship, Sumner at once, after an exclamation of surprise, dropped back into the relation of hero to the school boy. Adams enjoyed accepting it. He was then thirty years old and Sumner was fifty-seven; he had seen more of the world than Sumner ever dreamed of, and he felt a sort of amused curiosity to be treated once more as a child. At best, the renewal of broken relations is a nervous matter, and in this case it bristled with thorns.

It was time to go. The three friends had begun life together; and the last of the three had no motive — no attraction — to carry it on after the others had gone. Education had ended for all three, and only beyond some remoter horizon could its values be fixed or renewed. Perhaps some day — say 1938, their centenary — they might be allowed to return together for a holiday, to see the mistakes of their own lives made clear in the light of the mistakes of their successors; and perhaps then, for the first time since man began his education among the carnivores, they would find a world that sensitive and timid natures could regard without a shudder.

In fact, the Church never admitted free-will, or used the word when it could be avoided. In Latin, the term used was liberum arbitrium,— free choice,— and in French to this day it remains in strictness libre arbitre still. From Saint Augustine downwards the Church was never so unscientific as to admit of liberty beyond the faculty of choosing between paths, some leading through the Church and some not, but all leading to the next world.

Man had in the beginning no power of analysis or synthesis approaching that of the spider, or even of the honey-bee; he had acute sensibility to the higher forces. Fire taught him secrets that no other animal could learn; running water probably taught him even more, especially in his first lessons of mechanics; the animals helped to educate him, trusting themselves into his hands merely for the sake of their food, and carrying his burdens or supplying his clothing; the grasses and grains were academies of study.