William Hardy McNeill Quotes

When terms... evolve and change definition with time; and when the social reality which terms are intended to organize and render intelligible is also seen to be in flux, capturing the truth in a net of words becomes a matter of intuition and style more than of any scientific method that can be replicated by others and made to achieve the same result every time someone asks the same question, or undertakes the same operations.

I am old enough to remember well the depression years of the middle 1930s, when economists were quite unable to agree on what public policy should be, and when President Hoover, in need of advice, turned by preference to sociologists to study and illuminate recent social trends. The circumstances of the 1980s seem similar; perhaps contemporary confusions and dismay will mark the dethronement of economics from its privileged place among the social sciences — but perhaps not.

With the historicization of the heavens the age-old idea of discovering universal laws of behavior applicable everywhere and always seems to have lost plausibility, whether for sub-atomic particles or for human beings. ...all such patterns and regularities, it seems to me, should be understood to be limited, local, evanescent — including, now, even the laws of physics.

Towards the close of the eighteenth century, Johann Gottfried Herder boldly proclaimed this idea, asserting that each age and every people embody ideals and capacities peculiar to themselves, thus allowing a fuller and more complete expression of the multiform potentialities of humankind than could otherwise occur. Herder expressly denied that one people or civilization was better than another. They were just different, in the same way that the German language was different from the French.

There was a Christian redaction of the historical vision of reality, associated especially with the thought of St. Augustine of Hippo.

Christian theology was a revised version of Greek philosophy and the effort Plato and his heirs made to discern the permanent behind the sensible, the Ideal and the Real behind the world of individual things — ever in flux, becoming and decaying and never, ever reliably and completely True.

Categories of understanding along with everything else alter as societies change.

Positivism... may be regarded as a secularized form of the systematic theology which had been considered the crown of all the sciences in medieval European universities.

Ingenuity, knowledge, and organization alter but cannot cancel humanity's vulnerability to invasion by parasitic forms of life. Infectious disease which antedated the emergence of humankind will last as long as humanity itself, and will surely remain, as it has been hitherto, one of the fundamental parameters and determinants of human history.

Birth control may in time catch up with death control. ...But for the present and the short-range future, it remains obvious that humanity is in course of one of the most massive and extraordinary ecological upheavals the planet has ever known. ...a sequence of sharp alterations and abrupt oscillations in existing balances between microparasitism and macroparasitism can therefore be expected in the near future as in the recent past.

Decisive breakthroughs in military medical administration came just after the turn of the twentieth century. Until then, in even the best-managed armies, disease was always a far more lethal factor than enemy action, even during active campaigns.

Before the eighteenth century the demographic impact of the profession of medicine remained negligible. Relatively few persons could afford to pay a doctor for his often very expensive services; and for every case in which the doctor's attendance really made a difference between life and death, there were other instances in which even the best available professional services made little difference to the course of the disease, or actually hindered recovery. ...Only with the eighteenth century did the situation begin to change; and it was not until after 1850 or so that the practice of medicine and the organization of medical services begin to make large-scale differences in human survival rates and population growth.

New diseases like syphilis seemed to call for new and "stronger" medicines; and this became one of the stock arguments for resort to the Paracelsian chemical pharmacopeia and mystical medical philosophy. With every fundamental of medicine thus called into question, the only logical recourse was to observe results of cures administered in accordance with the old Galenic as against the new Paracelsian theories, and then to choose whichever worked better. The swift development of European medical practice to levels of skill exceeding all other civilized traditions resulted.

The practical basis of the medical profession rested on psychology. Everyone felt better when self-confident, expensive experts could be called in to handle a vital emergency. Doctors relieved others of the responsibility for deciding what to do. As such, their role was strictly comparable to that of the priesthood, whose ministrations to the soul relieved anxieties parallel to those relieved by medical ministrations to the body.

Painting responded to the plague-darkened vision of the human condition provoked by repeated exposure to sudden, inexplicable death. Tuscan painters reacted against Giotto's serenity, preferring sterner, hieratic portrayals of religious scenes and figures. The "Dance of Death" became a common theme for art; and several other macabre motifs entered the European repertory.