But there is a devil of a difference between barbarians who are fit by nature to be used for anything, and civilized people who apply them selves to everything.

We have to do with the past only as we can make it useful to the present and the future.

Debates on the definitions of culture versus barbarism, or on the question of who is civilized and who is modern are best discussed in the light of Islamic doctrine. Quite significantly, this point must be kept in mind, particularly as a matter of concern to individuals of the educated classes of Islamic societies upon whom lies the burden of responsibility and leadership of the Umma.

It is characteristic of the barbarian … to insist upon seeing a thing “as it is.” The desire testifies that he has nothing in himself with which to spiritualize it; the relation is one of thing to thing without the intercession of the imagination. Impatient of the veiling with which the man of higher type gives the world imaginative meaning, the barbarian and the Philistine, who is the barbarian living amid culture, demands the access of immediacy. Where the former wishes representation, the latter insists upon starkness of materiality, suspecting rightly that forms will mean restraint.

Every man of significance in our times is History-oriented, for one cannot profoundly understand our times, their Inner Imperative and Mission, unless one ponders deeply the meaning of Leibnitz' aphorism: Le présent est chargé du passé et gros de l’avenir. In his inner life, Western man now cannot take sides in the bygone struggles between Wallenstein and Gustavus Adolphus, Olivares and the Cortes, Richelieu and the Fronde, Stuarts and Parliament, Bourbons and Habsburgs, Church and State, England and Spain, Italy and Austria. Today the loftier European identifies himself with both sides in these titanic struggles, with the totality of our precious Western History, for that History is his own spiritual biography written before him in large letters. He, too, had his Gothic, Reformation, Enlightenment, and rationalist-revolutionary phase — his youthful religiosity and crusades, his Democratic-Liberal-Communist phase; and now, in his fullest maturity, he has entered, spiritually and materially, the Age of Absolute Politics, in which the struggle is planetary and its motive Cultural. That means not 19th century petty-states and nations, but that only the Culture-State-Nation-Imperium can take part in it.

A good piece of art must combine barbarism and culture: two unique elements...

The average man also examines the past. But it's his personal past he examines, for personal reasons. He measures himself against the past, whether his personal past or the past knowledge of his time, in order to find justifications for his present or future behavior, or to establish a model for himself.

Independent of biological need fulfillment and the reproductive needs of the species, cultures] satisfy not bodily needs, but values. Values define cultural man's need for rationality, meaningfulness in emotional experience, richness of imagination, and depth of faith. All cultures respond to such supra-biological values. But in what form they do so depends on the specific kind of values people happen to have.

It is not the literal past that rules us, save, possibly, in a biological sense. It is images of the past. These are often as highly structured and selective as myths. Images and symbolic constructs of the past are imprinted, almost in the manner of genetic information, on our sensibility. Each new historical era mirrors itself in the picture and active mythology of its past.

The member of a culture … purposely avoids the relationship of intimacy; he wants the object somehow depicted and fictionalized. … He is embarrassed when this is taken out of its context of proper sentiments and presented bare, for he feels that this is a reintrusion of that world which his whole conscious effort has sought to banish. Forms and conventions are the ladder of ascent. And hence the speechlessness of the man of culture when he beholds the barbarian tearing aside some veil which is half adornment, half concealment.

Someone has said that culture is what remains with you after you have forgotten all you have read, and I believe there is much truth in that.

we shared a common interest in how the past effects people — some let it decide who they are, while others make it part of what they will do.

It is only through contact and comparison that the relative value or worthlessness of the various cultural elements can be clearly and critically seen and understood. What is sacred among one people may be ridiculous in another; and what is despised or rejected by one cultural group, may in a different environment become the cornerstone for a great edifice of strange grandeur and beauty.

He maintains that culture shows itself above all else in a unity of artistic style running through every expression of a nation's life. On the other hand, the fact of having learnt much and knowing much is, as he points out, neither a necessary means to culture nor a sign of culture; it accords remarkably well with barbarism, that is to say, with want of style or a motley hotchpotch of styles.