“Examining only those expressions of the will of historical persons which, as commands, were related to events, historians have assumed that the events depended on those commands. But examining the events themselves and the connection in which the historical persons stood to the people, we have found that they and their orders were dependent on events. The incontestable proof of this deduction is that, however many commands were issued, the event does not take place unless there are other causes for it, but as soon as an event occurs—be it what it may—then out of all the continually expressed wishes of different people some will always be found which by their meaning and their time of utterance are related as commands to the events. Arriving at this conclusion we can reply directly and positively to these two essential questions of history: (1) What is power? (2) What force produces the movement of the nations? (1) Power is the relation of a given person to other individuals, in which the more this person expresses opinions, predictions, and justifications of the collective action that is performed, the less is his participation in that action. (2) The movement of nations is caused not by power, nor by intellectual activity, nor even by a combination of the two as historians have supposed, but by the activity of all the people who participate in the events, and who always combine in such a way that those taking the largest direct share in the event take on themselves the least responsibility and vice versa. Morally the wielder of power appears to cause the event; physically it is those who submit to the power. But as the moral activity is inconceivable without the physical, the cause of the event is neither in the one nor in the other but in the union of the two. Or in other words, the conception of a cause is inapplicable to the phenomena we are examining. In the last analysis we reach the circle of infinity—that final limit to which in every domain of thought man’s reason arrives if it is not playing with the subject. . . . Why war and revolution occur we do not know. We only know that to produce the one or the other action, people combine in a certain formation in which they all take part, and we say that this is so because it is unthinkable otherwise, or in other words that it is a law.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
Category: History
“Of all the combinations in which men unite for collective action one of the most striking and definite examples is an army. Every army is composed of lower grades of the service—the rank and file—of whom there are always the greatest number; of the next higher military rank—corporals and noncommissioned officers of whom there are fewer, and of still-higher officers of whom there are still fewer, and so on to the highest military command which is concentrated in one person. A military organization may be quite correctly compared to a cone, of which the base with the largest diameter consists of the rank and file; the next higher and smaller section of the cone consists of the next higher grades of the army, and so on to the apex, the point of which will represent the commander-in-chief. The soldiers, of whom there are the most, form the lower section of the cone and its base. The soldier himself does the stabbing, hacking, burning, and pillaging, and always receives orders for these actions from men above him; he himself never gives an order. The noncommissioned officers (of whom there are fewer) perform the action itself less frequently than the soldiers, but they already give commands. An officer still less often acts directly himself, but commands still more frequently. A general does nothing but command the troops, indicates the objective, and hardly ever uses a weapon himself. The commander-in-chief never takes direct part in the action itself, but only gives general orders concerning the movement of the mass of the troops. A similar relation of people to one another is seen in every combination of men for common activity—in agriculture, trade, and every administration. And so without particularly analyzing all the contiguous sections of a cone and of the ranks of an army, or the ranks and positions in any administrative or public business whatever from the lowest to the highest, we see a law by which men, to take associated action, combine in such relations that the more directly they participate in performing the action the less they can command and the more numerous they are, while the less their direct participation in the action itself, the more they command and the fewer of them there are; rising in this way from the lowest ranks to the man at the top, who takes the least direct share in the action and directs his activity chiefly to commanding. This relation of the men who command to those they command is what constitutes the essence of the conception called power. Having restored the condition of time under which all events occur, we find that a command is executed only when it is related to a corresponding series of events. Restoring the essential condition of relation between those who command and those who execute, we find that by the very nature of the case those who command take the smallest part in the action itself and that their activity is exclusively directed to commanding.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“What causes historical events? Power. What is power? Power is the collective will of the people transferred to one person. Under what condition is the will of the people delegated to one person? On condition that that person expresses the will of the whole people. That is, power is power: in other words, power is a word the meaning of which we do not understand. If the realm of human knowledge were confined to abstract reasoning, then having subjected to criticism the explanation of ‘power’ that juridical science gives us, humanity would conclude that power is merely a word and has no real existence. But to understand phenomena man has, besides abstract reasoning, experience by which he verifies his reflections. And experience tells us that power is not merely a word but an actually existing phenomenon. Not to speak of the fact that no description of the collective activity of men can do without the conception of power, the existence of power is proved both by history and by observing contemporary events. Whenever an event occurs a man appears or men appear, by whose will the event seems to have taken place.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“Louis XIV was a very proud and self-confident man; he had such and such mistresses and such and such ministers and he ruled France badly. His descendants were weak men and they too ruled France badly. And they had such and such favorites and such and such mistresses. Moreover, certain men wrote some books at that time. At the end of the eighteenth century there were a couple of dozen men in Paris who began to talk about all men being free and equal. This caused people all over France to begin to slash at and drown one another. They killed the king and many other people. At that time there was in France a man of genius—Napoleon. He conquered everybody everywhere—that is, he killed many people because he was a great genius. And for some reason he went to kill Africans, and killed them so well and was so cunning and wise that when he returned to France he ordered everybody to obey him, and they all obeyed him. Having become an Emperor he again went out to kill people in Italy, Austria, and Prussia. And there too he killed a great many. In Russia there was an Emperor, Alexander, who decided to restore order in Europe and therefore fought against Napoleon. In 1807 he suddenly made friends with him, but in 1811 they again quarreled and again began killing many people. Napoleon led six hundred thousand men into Russia and captured Moscow; then he suddenly ran away from Moscow, and the Emperor Alexander, helped by the advice of Stein and others, united Europe to arm against the disturber of its peace. All Napoleon’s allies suddenly became his enemies and their forces advanced against the fresh forces he raised. The Allies defeated Napoleon, entered Paris, forced Napoleon to abdicate, and sent him to the island of Elba, not depriving him of the title of Emperor and showing him every respect, though five years before and one year later they all regarded him as an outlaw and a brigand. Then Louis XVIII, who till then had been the laughingstock both of the French and the Allies, began to reign. And Napoleon, shedding tears before his Old Guards, renounced the throne and went into exile. Then the skillful statesmen and diplomatists (especially Talleyrand, who managed to sit down in a particular chair before anyone else and thereby extended the frontiers of France) talked in Vienna and by these conversations made the nations happy or unhappy. Suddenly the diplomatists and monarchs nearly quarreled and were on the point of again ordering their armies to kill one another, but just then Napoleon arrived in France with a battalion, and the French, who had been hating him, immediately all submitted to him. But the Allied monarchs were angry at this and went to fight the French once more. And they defeated the genius Napoleon and, suddenly recognizing him as a brigand, sent him to the island of St. Helena. And the exile, separated from the beloved France so dear to his heart, died a lingering death on that rock and bequeathed his great deeds to posterity. But in Europe a reaction occurred and the sovereigns once again all began to oppress their subjects.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“History is the life of nations and of humanity. To seize and put into words, to describe directly the life of humanity or even of a single nation, appears impossible. The ancient historians all employed one and the same method to describe and seize the apparently elusive—the life of a people. They described the activity of individuals who ruled the people, and regarded the activity of those men as representing the activity of the whole nation. The question: how did individuals make nations act as they wished and by what was the will of these individuals themselves guided? the ancients met by recognizing a divinity which subjected the nations to the will of a chosen man, and guided the will of that chosen man so as to accomplish ends that were predestined. For the ancients these questions were solved by a belief in the direct participation of the Deity in human affairs. Modern history, in theory, rejects both these principles. It would seem that having rejected the belief of the ancients in man’s subjection to the Deity and in a predetermined aim toward which nations are led, modern history should study not the manifestations of power but the causes that produce it. But modern history has not done this. Having in theory rejected the view held by the ancients, it still follows them in practice. Instead of men endowed with divine authority and directly guided by the will of God, modern history has given us either heroes endowed with extraordinary, superhuman capacities, or simply men of very various kinds, from monarchs to journalists, who lead the masses. Instead of the former divinely appointed aims of the Jewish, Greek, or Roman nations, which ancient historians regarded as representing the progress of humanity, modern history has postulated its own aims—the welfare of the French, German, or English people, or, in its highest abstraction, the welfare and civilization of humanity in general, by which is usually meant that of the peoples occupying a small northwesterly portion of a large continent. Modern history has rejected the beliefs of the ancients without replacing them by a new conception, and the logic of the situation has obliged the historians, after they had apparently rejected the divine authority of the kings and the ‘fate’ of the ancients, to reach the same conclusion by another road, that is, to recognize (1) nations guided by individual men, and (2) the existence of a known aim to which these nations and humanity at large are tending. At the basis of the works of all the modern historians from Gibbon to Buckle, despite their seeming disagreements and the apparent novelty of their outlooks, lie those two old, unavoidable assumptions. In the first place the historian describes the activity of individuals who in his opinion have directed humanity (one historian considers only monarchs, generals, and ministers as being such men, while another includes also orators, learned men, reformers, philosophers, and poets). Secondly, it is assumed that the goal toward which humanity is being led is known to the historians: to one of them this goal is the greatness of the Roman, Spanish, or French realm; to another it is liberty, equality, and a certain kind of civilization of a small corner of the world called Europe.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“When it is impossible to stretch the very elastic threads of historical ratiocination any farther, when actions are clearly contrary to all that humanity calls right or even just, the historians produce a saving conception of ‘greatness.’ ‘Greatness,’ it seems, excludes the standards of right and wrong. For the ‘great’ man nothing is wrong, there is no atrocity for which a ‘great’ man can be blamed.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“Man’s mind cannot grasp the causes of events in their completeness, but the desire to find those causes is implanted in man’s soul. And without considering the multiplicity and complexity of the conditions any one of which taken separately may seem to be the cause, he snatches at the first approximation to a cause that seems to him intelligible and says: ‘This is the cause!’ In historical events (where the actions of men are the subject of observation) the first and most primitive approximation to present itself was the will of the gods and, after that, the will of those who stood in the most prominent position—the heroes of history. But we need only penetrate to the essence of any historic event—which lies in the activity of the general mass of men who take part in it—to be convinced that the will of the historic hero does not control the actions of the mass but is itself continually controlled. It may seem to be a matter of indifference whether we understand the meaning of historical events this way or that.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“It is natural for us who were not living in those days to imagine that when half Russia had been conquered and the inhabitants were fleeing to distant provinces, and one levy after another was being raised for the defense of the fatherland, all Russians from the greatest to the least were solely engaged in sacrificing themselves, saving their fatherland, or weeping over its downfall. The tales and descriptions of that time without exception speak only of the self-sacrifice, patriotic devotion, despair, grief, and the heroism of the Russians. But it was not really so. It appears so to us because we see only the general historic interest of that time and do not see all the personal human interests that people had. Yet in reality those personal interests of the moment so much transcend the general interests that they always prevent the public interest from being felt or even noticed. Most of the people at that time paid no attention to the general progress of events but were guided only by their private interests, and they were the very people whose activities at that period were most useful. Those who tried to understand the general course of events and to take part in it by self-sacrifice and heroism were the most useless members of society, they saw everything upside down, and all they did for the common good turned out to be useless and foolish.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“Though tattered, hungry, worn out, and reduced to a third of their original number, the French entered Moscow in good marching order. It was a weary and famished, but still a fighting and menacing army. But it remained an army only until its soldiers had dispersed into their different lodgings. As soon as the men of the various regiments began to disperse among the wealthy and deserted houses, the army was lost forever and there came into being something nondescript, neither citizens nor soldiers but what are known as marauders. When five weeks later these same men left Moscow, they no longer formed an army. They were a mob of marauders, each carrying a quantity of articles which seemed to him valuable or useful. The aim of each man when he left Moscow was no longer, as it had been, to conquer, but merely to keep what he had acquired. Like a monkey which puts its paw into the narrow neck of a jug, and having seized a handful of nuts will not open its fist for fear of losing what it holds, and therefore perishes, the French when they left Moscow had inevitably to perish because they carried their loot with them, yet to abandon what they had stolen was as impossible for them as it is for the monkey to open its paw and let go of its nuts. Ten minutes after each regiment had entered a Moscow district, not a soldier or officer was left. Men in military uniforms and Hessian boots could be seen through the windows, laughing and walking through the rooms. In cellars and storerooms similar men were busy among the provisions, and in the yards unlocking or breaking open coach house and stable doors, lighting fires in kitchens and kneading and baking bread with rolled-up sleeves, and cooking; or frightening, amusing, or caressing women and children. There were many such men both in the shops and houses—but there was no army.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“In quiet and untroubled times it seems to every administrator that it is only by his efforts that the whole population under his rule is kept going, and in this consciousness of being indispensable every administrator finds the chief reward of his labor and efforts. While the sea of history remains calm the ruler-administrator in his frail bark, holding on with a boat hook to the ship of the people and himself moving, naturally imagines that his efforts move the ship he is holding on to. But as soon as a storm arises and the sea begins to heave and the ship to move, such a delusion is no longer possible. The ship moves independently with its own enormous motion, the boat hook no longer reaches the moving vessel, and suddenly the administrator, instead of appearing a ruler and a source of power, becomes an insignificant, useless, feeble man.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“One need only admit that public tranquillity is in danger and any action finds a justification. All the horrors of the reign of terror were based only on solicitude for public tranquillity.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“Absolute continuity of motion is not comprehensible to the human mind. Laws of motion of any kind become comprehensible to man only when he examines arbitrarily selected elements of that motion; but at the same time, a large proportion of human error comes from the arbitrary division of continuous motion into discontinuous elements. There is a well known, so-called sophism of the ancients consisting in this, that Achilles could never catch up with a tortoise he was following, in spite of the fact that he traveled ten times as fast as the tortoise. By the time Achilles has covered the distance that separated him from the tortoise, the tortoise has covered one tenth of that distance ahead of him: when Achilles has covered that tenth, the tortoise has covered another one hundredth, and so on forever. This problem seemed to the ancients insoluble. The absurd answer (that Achilles could never overtake the tortoise) resulted from this: that motion was arbitrarily divided into discontinuous elements, whereas the motion both of Achilles and of the tortoise was continuous. By adopting smaller and smaller elements of motion we only approach a solution of the problem, but never reach it. Only when we have admitted the conception of the infinitely small, and the resulting geometrical progression with a common ratio of one tenth, and have found the sum of this progression to infinity, do we reach a solution of the problem. A modern branch of mathematics having achieved the art of dealing with the infinitely small can now yield solutions in other more complex problems of motion which used to appear insoluble. This modern branch of mathematics, unknown to the ancients, when dealing with problems of motion admits the conception of the infinitely small, and so conforms to the chief condition of motion (absolute continuity) and thereby corrects the inevitable error which the human mind cannot avoid when it deals with separate elements of motion instead of examining continuous motion. In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man’s mind postulates arbitrary and disconnected units. The first method of history is to take an arbitrarily selected series of continuous events and examine it apart from others, though there is and can be no beginning to any event, for one event always flows uninterruptedly from another. The second method is to consider the actions of some one man—a king or a commander—as equivalent to the sum of many individual wills; whereas the sum of individual wills is never expressed by the activity of a single historic personage. Historical science in its endeavor to draw nearer to truth continually takes smaller and smaller units for examination. But however small the units it takes, we feel that to take any unit disconnected from others, or to assume a beginning of any phenomenon, or to say that the will of many men is expressed by the actions of any one historic personage, is in itself false. It needs no critical exertion to reduce utterly to dust any deductions drawn from history. It is merely necessary to select some larger or smaller unit as the subject of observation—as criticism has every right to do, seeing that whatever unit history observes must always be arbitrarily selected. Only by taking infinitesimally small units for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)(emphases in original)
“Heat and drought had continued for more than three weeks. Each day fleecy clouds floated across the sky and occasionally veiled the sun, but toward evening the sky cleared again and the sun set in reddish-brown mist. Heavy night dews alone refreshed the earth. The unreaped corn was scorched and shed its grain. The marshes dried up. The cattle lowed from hunger, finding no food on the sun-parched meadows. Only at night and in the forests while the dew lasted was there any freshness. But on the road, the highroad along which the troops marched, there was no such freshness even at night or when the road passed through the forest; the dew was imperceptible on the sandy dust churned up more than six inches deep. As soon as day dawned the march began. The artillery and baggage wagons moved noiselessly through the deep dust that rose to the very hubs of the wheels, and the infantry sank ankle-deep in that soft, choking, hot dust that never cooled even at night. Some of this dust was kneaded by the feet and wheels, while the rest rose and hung like a cloud over the troops, settling in eyes, ears, hair, and nostrils, and worst of all in the lungs of the men and beasts as they moved along that road. The higher the sun rose the higher rose that cloud of dust, and through the screen of its hot fine particles one could look with naked eye at the sun, which showed like a huge crimson ball in the unclouded sky. There was no wind, and the men choked in that motionless atmosphere. They marched with handkerchiefs tied over their noses and mouths. When they passed through a village they all rushed to the wells and fought for the water and drank it down to the mud.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“The Indians did not have any written languages. Even though archaeologists can tell us a great deal about aspects of Indian subsistence such as diet, settlement patterns, and population size and density, to date they have not developed adequate methods for studying gender. Pot shards, for example, are not labeled ‘made by a woman’ or ‘made by a man’ nor do tools indicate who used them. Unfortunately, we do not really know what division of labor or other gender relations looked like archaeologically. Inferences about women and men based on archaeological findings too often tend to be little more than speculations based on our own stereotypes about gender.” – Sara M. Evans, Born for Liberty: A History of Women in America
“The counterculture represented a complex continuation of the sexual revolution that had been working its way through American culture since the beginning of the twentieth century. By the 1960s the association between pleasure, consumption, and heterosexuality thoroughly permeated popular culture. With the availability of the birth control pill in 1960, for the first time contraception could be separated from any specific sexual interaction and could be almost 100 percent effective. Heralded as ‘the perfect contraceptive,” the pill made it possible for women to separate sexuality and procreation with a confidence never before known. Yet, as young people experimented with new frontiers of sexual freedom, they did so with no critique or reevaluation of female sexuality. Instead, the promiscuity, emotional detachment, and consumption orientation associated with cultural definitions of male sexuality became defined as sexual ‘freedom.’ Women raised with needs for security and affection found themselves accused of being ‘uptight’ and ‘out of it.’ In the midst of these new pressures some did indeed explore new dimensions of themselves, others withdrew in distrust, and still other experienced what they would later name as abuse.” – Sara M. Evans, “Women at War: The 1940s,” Born for Liberty: A History of Women in America
“The Soviet Union was created as a federation of national units. That was precisely because everybody, including internationalists like Lenin, understood in 1917, ’18, ’19, ’20, ’21, ’22, that the Ukrainian question was real. A century ago, this was not actually a big debate, even on the far left. Several years of watching people being willing to fight and die for Ukraine convinced the Communists who founded the Soviet Union that there was a real question here, and they had to have a real answer for it. So in that sense, it would be truer to say, ‘Ukraine created the Soviet Union,’ because without the general acknowledgment of a Ukrainian question, the Soviet Union wouldn’t have been set up the way that it was.” – Timothy Snyder (interviewed by Noel King in “The Real and Imagined History of Ukraine,” Vox, February 25, 2022)
“Nine months after the Selective Service Act passed in 1940 with a provision to exempt fathers from the draft, there was a sudden spurt in the birthrate. Even when the exemption was withdrawn, rates stayed high as young people married in great numbers, casting their lot with an uncertain future. The ‘good-bye’ babies resulting from these marriages represented the first wave of a baby boom that reached new heights after the war’s end.” – Sara M. Evans, “Women at War: The 1940s,” Born for Liberty: A History of Women in America
“Driving across the US this summer, from Brooklyn to Santa Barbara, in my hot rod – okay, with a six week pause in Denver; and up and down California, coastal and inland, just now; I have learned the following about our imperiled democracy:
Everyone under age 60 has a tattoo.
Nearly everyone under age 60 – and also over 60, though for different reasons, depending on age group – has blue hair; or pink hair; or green hair; or corn rows; or dreadlocks.
I saw more gender-queer people in Utah than I have ever seen in Brooklyn.
The cars lacquered with Trumpy stickers are not beaters picked up at police auctions – they’re big expensive Jeeps and $50,000 ATVs.
People with nowhere to live except the sidewalk, the park, the doorway, the parking lot, the freeway underpass, are everywhere, and are perhaps the most unifying presence in America – the population and problem that links Madison Avenue to Main Street. We are a country undivided in the following: everyone likes to have people around who are living openly in desperate poverty on your doorstep. Democrats love this as much as Republicans; Richy Rich loves it as much as the-struggling-middle-class. If we’re addicted to fossil fuels (I am!), we’re also addicted to the need to have unhoused people in our communities.
Women over age 60 are our genealogists and historians and record keepers in smalltown libraries and historic societies everywhere. A lot of them are Mormons!
Everyone in America knows, is related to, works with or for, has shared bathrooms with, loves, is raising, orders coffee from, is neighbors with, is married to a transgender person.
I don’t know what Ron DeSantis and his pack of neo-Nazis and conservative evangelical Christians are on about. Good grief. As the LGBTQ community said to Anita Bryant in the 1970s when she was worrying that homosexuals were corrupting her children:
“We are your children.”
The USA’s in bad shape, climate wise – to quote stand-up comedian Naomi Ekperigin, “This would be the part in the movie where America coughs into a rag and then pulls it away and sees blood.”
But the things that are not a problem are: queer kids. Critical Race Theory. History! Facts.
Weirdos and aging punk rockers and whiteguys with Walt Whitman beards on motorcycles zipping past you on the Hollywood Freeway.
Everybody in America knows somebody weird; is weird; and this bullshit that the GOP is feeding us about how difference is destroying America – is just utter bullshit. I can’t believe that more than 12 people believe it. Look around, motherfuckers. Half the people you know are letting their freak flag fly, and the other half are sticking a US flag on their back and pretending it means they’re “normal.”
The new normal is: there’s no normal!
It’s hard to think about how to deal with 106° weather in Arizona for weeks. Way easier to get upset that your kid’s reading a book.
What else?
The country is beautiful! The landscape. OMeffingG. The industrial waste just as beautiful as the Utah desert.
Nothing I said is true of Carson City, Nevada, though! There are always exceptions. . .
Dogs are everywhere.
Every conceivable kind of dog.”
– John Weir, Facebook, August 13, 2023
“We are forced to fall back on fatalism as an explanation of irrational events (that is to say, events the reasonableness of which we do not understand). The more we try to explain such events in history reasonably, the more unreasonable and incomprehensible do they become to us. Each man lives for himself, using his freedom to attain his personal aims, and feels with his whole being that he can now do or abstain from doing this or that action; but as soon as he has done it, that action performed at a certain moment in time becomes irrevocable and belongs to history, in which it has not a free but a predestined significance. There are two sides to the life of every man, his individual life, which is the more free the more abstract its interests, and his elemental hive life in which he inevitably obeys laws laid down for him. Man lives consciously for himself, but is an unconscious instrument in the attainment of the historic, universal, aims of humanity. A deed done is irrevocable, and its result coinciding in time with the actions of millions of other men assumes an historic significance.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“‘Traditional values’ are ignorant and grotesque and usually code for sexism, homophobia or transphobia. No one ever talks about ‘traditional values’ when it does not relate in some way to subjugating people.” – Robyn Pennacchia, “Right-Wing Incels Lose Their Shit Over ‘Unmarried Concubine’ Nancy Mace,” Wonkette, July 29, 2023
“I spoke on the phone with Elena, an employee at a zoo outside Kharkiv, an area subject to constant onslaught. She is the director of the zoo’s children’s theater, where children perform together with dogs, mice, and rats. Since the war started, employees have been trying to feed and evacuate the animals. But as soon as the Russian army sees any cars, bullets begin to fly. On March 7, Elena tried to reach the zoo one last time in order to bring food to the animals. On the phone she explained to me that many animals remain in their pens: ‘The deer were shot at. Some of them died. Others managed to escape through the ruined fence into the forest. When we arrived by bus, the shelling started. We ran out of the bus with the feed and made it to the pens. Some great apes had been shot. We ran through the damaged rooms trying to distribute as much of the feed as possible. Then we ran to the bus, but the driver was already dead. We tried to get another car to go back and transport his body to the city. Another colleague was fatally injured. Only one other person and I were able to escape. I can’t cry,’ she went on to say. ‘I can’t even believe what happened. I keep seeing the exhibit window where the monkeys were waiting for us. Many of them were standing there with babies pressed against their bodies. They were hoping for food, but we didn’t manage to feed them that day.’ Elena has stopped going to the zoo for the moment, but other staff members are trying to reach the pens so that the animals, the ones still alive, don’t die of hunger. I don’t want to write a ‘last’ sentence. Every day we encounter our choices.” – Yevgenia Belorusets, “Day 27, Tuesday March 22, The Houses That Disappeared,” War Diary (trans. Greg Nissan)
“Is it possible to condemn me, my city, the people of Mariupol, the people of Melitopol and of all those other cities to death? Is it possible to play this game of annihilation with us, in front of the whole world? I keep thinking about these questions. What happened to us all that this became possible? I think the answer will determine the future of a great many people.” – Yevgenia Belorusets, “Day 25, Sunday March 20, Drones over Kyiv,” War Diary (trans. Greg Nissan)
“During the day I saw many smiling people—for example, a woman who was sitting next to two big shopping bags on a park bench. She spoke to me in an absurdly happy voice, saying that she was waiting for her nephew to help her carry the bags home. ‘I’m so happy to have you standing next to me now, talking to me,’ she said. ‘When there are two of us, I’m less afraid of the artillery.’ She used to work as a museum guide at Saint Sophia Cathedral, and now she’s a pensioner. She is convinced that Ukraine will defeat the Russian invaders: ‘When I think about the frescoes of Saint Sophia, I believe that Ukraine will be protected by the whole world.’ She smiled, tears welling in her eyes. ‘We will win,’ she said. I didn’t know if she was crying more or laughing more, but I felt her courage and admired her. Is today only the third day of the war? Mariupol: fifty-eight civilians wounded. Kyiv: thirty-five people, including two children. This is far from a complete account. It feels strange to find myself in this broad, unarmed, almost delicate category: ‘civilians.’ For war, a category of people is created who live ‘outside the game.’ They are shelled, they must endure the shelling, they are injured, but they do not seem to be able to give an adequate response to it. I don’t believe this to be the case. There is something hidden in the smiles that I saw several times today—a secret weapon, an uncanny one.” – Yevgenia Belorusets, “Day 3, Saturday February 26, Bomb Shelter,” War Diary (trans. Greg Nissan)
“‘Come, let’s argue then,’ said Prince Andrew, ‘You talk of schools,’ he went on, crooking a finger, ‘education and so forth; that is, you want to raise him’ (pointing to a peasant who passed by them taking off his cap) ‘from his animal condition and awaken in him spiritual needs, while it seems to me that animal happiness is the only happiness possible, and that is just what you want to deprive him of. I envy him, but you want to make him what I am, without giving him my means. Then you say, “lighten his toil.” But as I see it, physical labor is as essential to him, as much a condition of his existence, as mental activity is to you or me. You can’t help thinking. I go to bed after two in the morning, thoughts come and I can’t sleep but toss about till dawn, because I think and can’t help thinking, just as he can’t help plowing and mowing; if he didn’t, he would go to the drink shop or fall ill. Just as I could not stand his terrible physical labor but should die of it in a week, so he could not stand my physical idleness, but would grow fat and die. The third thing—what else was it you talked about?’ and Prince Andrew crooked a third finger. ‘Ah, yes, hospitals, medicine. He has a fit, he is dying, and you come and bleed him and patch him up. He will drag about as a cripple, a burden to everybody, for another ten years. It would be far easier and simpler for him to die. Others are being born and there are plenty of them as it is. It would be different if you grudged losing a laborer—that’s how I regard him—but you want to cure him from love of him. And he does not want that. And besides, what a notion that medicine ever cured anyone! Killed them, yes!’ said he, frowning angrily and turning away from Pierre.” – Leo Tolstoy, War and Peace (trans. Louise and Aylmer Maude)
“To an imagination of any scope the most far-reaching form of power is not money, it is the command of ideas.” – Oliver Wendell Holmes, Jr., “The Path of the Law”
“It is revolting to have no better reason for a rule of law than that so it was laid down in the time of Henry IV. It is still more revolting if the grounds upon which it was laid down have vanished long since, and the rule simply persists from blind imitation of the past.” – Oliver Wendell Holmes, Jr., “The Path of the Law”
“If you give me six lines written by the hand of the most honest of men, I will find something in them which will hang him.” – Cardinal Richelieu (as quoted by Fraud Guy in bmaz, “Jeffrey Clark: Physics Takes Over the Investigation Now,” emptywheel)
“By experiments with charges and currents we find a number c2 which turns out to be the square of the velocity of propagation of electromagnetic influences. From static measurements—by measuring the forces between two unit charges and between two unit currents—we find that c=3.00×108 meters/sec. When [James Clerk] Maxwell first made this calculation with his equations, he said that bundles of electric and magnetic fields should be propagated at this speed. He also remarked on the mysterious coincidence that this was the same as the speed of light. ‘We can scarcely avoid the inference,’ said Maxwell, ‘that light consists in the transverse undulations of the same medium which is the cause of electric and magnetic phenomena.’ Maxwell had made one of the great unifications of physics. Before his time, there was light, and there was electricity and magnetism. The latter two had been unified by the experimental work of Faraday, Oersted, and Ampère. Then, all of a sudden, light was no longer ‘something else,’ but was only electricity and magnetism in this new form—little pieces of electric and magnetic fields which propagate through space on their own.” – Richard P. Feynman, The Feynman Lectures on Physics, Vol. II
“The defeat at Moscow indicated that Operation Barbarossa had failed and Germany could not win the war on terms Hitler expected. The Red Army’s victory at Stalingrad proved that Germany could not win the war on any terms. Later, in the summer of 1943, the immense Battle of Kursk would confirm that Germany would indeed lose the war. The only issues remaining after Kursk were, ‘How long would that process take, and how much would it cost?’ ” – David M. Glantz, The Soviet-German War, 1941-1945: Myths and Realities
“The more clearly you picture the history of life as an unbroken series of ecosystems, and not just a line of related species, the more clearly you understand the tragedy of what we’re doing to Earth, the consequences of depleting the planet we like to claim we’ve inherited.” – Verlyn Klinkenborg, “What Were Dinosaurs For?”