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" "At the same time, the world is overdue for an extreme influenza epidemic. The last major outbreak was the 1918 Spanish influenza, which killed fifty million [and possibly more, as we will not know the real numbers] people worldwide and changed the course of history. […] Disease will certainly play a larger role in the Long Emergency than many can now imagine. An epidemic could paralyze social and economic systems, interrupt global trade, and bring down governments. […] At the very least, the Long Emergency will be a time of diminished life spans for many of us, as well as reduced standards of living—at least as understood within the current social context. Fossil fuels had the effect of temporarily raising the carrying capacity of the earth. Our ability to resist the environmental corrective of disease will... prove to have been another temporary boon of the... [industrial] age [...]. So much of what we construe to be among our entitlements to perpetual progress may prove to have been a strange, marvelous, and anomalous moment in... history.
James Howard Kunstler (born October 19, 1948, New York City, New York) is an American author, social critic, public speaker, and blogger.
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Western Civ[ilization]’s most infamous encounter with pandemic disease, so far, was the big first wave of the Black Death that had a marathon run from 1346 to 1353. That bug was the real deal. It killed folks left and right, every age group, every social station, and it killed them ugly. Few who caught it survived. Up to half the population of Europe perished, along with a lot of their social and economic ways. The cause of the Black Death was subject to every possible explanation except the actual one, Yersina pestis, a bacterium associated with rats and their insect parasites, fleas and lice, who also enjoyed an association with humans living in the generally squalid conditions of the day — the ancient Roman habit of bathing long forgotten. At the top of their list of causes was an angry God, and his wicked erstwhile subordinate, Satan. The “experts” of that time tended to cluster in the church hierarchy, with its drear obsessions and compulsions. The squishy boundary between the supernatural and reality loosed all manner of derangement. The Jews came in for much vilification, leading to massacres in Strasbourg, Mainz, and Cologne. On the whole, the episode represented a terrific humbling of humanity. The allegory of the Dance Macabre summed it up in [hu]mankind’s universal antic journey to… death. On the plus side, as modern interpolators [historians]… say, the bubonic plague winnowed down Europe’s population to a scale more congenial with its resource base. After that big first wave of the disease, [the] land was cheaper and human labor better rewarded. Eventually, more food got around. Incidentally, the plague provoked nostalgia for the classical antiquity of Greece and Rome, especially among the scholars of Florence, launching the extravaganzas of the Renaissance [which led to the Age of Exploration and the Scientific Revolution], the Enlightenment [which led to the Industrial Revolution which, in turn, led] eventually [to] our own pageant of techno-supremacist Modernity [which led to the problems we face today].
We regarded opium as a godsend. It did not develop into an illicit trade, though. There was no legal prohibition, no police running around trying to suppress drugs, driving up the price artificially, and no marketing system. There were no distant markets to send it to because shipping anything was slow at best and often unreliable, and travel was something you just didn't do anymore. Anybody could grow their own poppies or buy raw opium paste from one of the growers. Farmers made more money growing raspberries or asparagus. They grew poppies as a public service. A few people took to smoking opium, but those with an extremely apathetic attitude toward survival tended not to last long in the new disposition of things.