“Take up the White Man’s burden,
Send forth the best ye breed
Go bind your sons to exile,
to serve your captives’ need;
To wait in heavy harness,
On fluttered folk and wild—
Your new-caught, sullen peoples,
Half-devil and half-child.”

—Rudyard Kipling, The White Man’s Burden, 1899

“Take up the White Man’s burden,
Send forth the best ye breed
Go bind your sons to exile,
to serve your captives’ need;
To wait in heavy harness,
On fluttered folk and wild—
Your new-caught, sullen peoples,
Half-devil and half-child.”

—Rudyard Kipling, The White Man’s Burden, 1899

“Pervading all nature we may see at work a stern discipline, which is a little cruel that it may be very kind. That state of universal warfare maintained throughout the lower creation, to the great perplexity of many worthy people, is at bottom the most merciful provision which the circumstances admit of. The poverty of the incapable, the distresses that come upon the imprudent, the starvation of the idle, and those shoulderings aside of the weak by the strong, which leave so many “in shallows and in miseries,” are the decrees of a large, farseeing benevolence. It seems hard that an unskilfulness which with all its efforts he cannot overcome, should entail hunger upon the artisan. It seems hard that a labourer incapacitated by sickness from competing with his stronger fellows, should have to bear the resulting privations. It seems hard that widows and orphans should be left to struggle for life or death. Nevertheless, when regarded not separately, but in connection with the interests of universal humanity, these harsh fatalities are seen to be full of the highest beneficence — the same beneficence which brings to early graves the children of diseased parents, and singles out the low-spirited, the intemperate, and the debilitated as the victims of an epidemic.”

—Herbert Spencer, The Survival of the Fittest Applied to Human Kind, 1864

“Pervading all nature we may see at work a stern discipline, which is a little cruel that it may be very kind. That state of universal warfare maintained throughout the lower creation, to the great perplexity of many worthy people, is at bottom the most merciful provision which the circumstances admit of. The poverty of the incapable, the distresses that come upon the imprudent, the starvation of the idle, and those shoulderings aside of the weak by the strong, which leave so many “in shallows and in miseries,” are the decrees of a large, farseeing benevolence. It seems hard that an unskilfulness which with all its efforts he cannot overcome, should entail hunger upon the artisan. It seems hard that a labourer incapacitated by sickness from competing with his stronger fellows, should have to bear the resulting privations. It seems hard that widows and orphans should be left to struggle for life or death. Nevertheless, when regarded not separately, but in connection with the interests of universal humanity, these harsh fatalities are seen to be full of the highest beneficence — the same beneficence which brings to early graves the children of diseased parents, and singles out the low-spirited, the intemperate, and the debilitated as the victims of an epidemic.”

—Herbert Spencer, The Survival of the Fittest Applied to Human Kind, 1864

“Pervading all nature we may see at work a stern discipline, which is a little cruel that it may be very kind. That state of universal warfare maintained throughout the lower creation, to the great perplexity of many worthy people, is at bottom the most merciful provision which the circumstances admit of. The poverty of the incapable, the distresses that come upon the imprudent, the starvation of the idle, and those shoulderings aside of the weak by the strong, which leave so many “in shallows and in miseries,” are the decrees of a large, farseeing benevolence. It seems hard that an unskilfulness which with all its efforts he cannot overcome, should entail hunger upon the artisan. It seems hard that a labourer incapacitated by sickness from competing with his stronger fellows, should have to bear the resulting privations. It seems hard that widows and orphans should be left to struggle for life or death. Nevertheless, when regarded not separately, but in connection with the interests of universal humanity, these harsh fatalities are seen to be full of the highest beneficence — the same beneficence which brings to early graves the children of diseased parents, and singles out the low-spirited, the intemperate, and the debilitated as the victims of an epidemic.”

—Herbert Spencer, The Survival of the Fittest Applied to Human Kind, 1864

“Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil. (No. 3)

All the truths of religion proceed from the innate strength of human reason; hence reason is the ultimate standard by which man can and ought to arrive at the knowledge of all truths of every kind. (No. 4)

In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. (No. 77)

Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. (No. 18).

The Church ought to be separated from the State, and the State from the Church. (No. 55)

Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. (No. 15)

It has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. (No. 78)

The Roman Pontiff can, and ought to, reconcile himself, and come to terms with, progress, liberalism and modern civilization. (No. 80)”

—Pope Pius IX, Syllabus of Errors, 1864

“Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil. (No. 3)

All the truths of religion proceed from the innate strength of human reason; hence reason is the ultimate standard by which man can and ought to arrive at the knowledge of all truths of every kind. (No. 4)

In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. (No. 77)

Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. (No. 18).

The Church ought to be separated from the State, and the State from the Church. (No. 55)

Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. (No. 15)

It has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. (No. 78)

The Roman Pontiff can, and ought to, reconcile himself, and come to terms with, progress, liberalism and modern civilization. (No. 80)”

—Pope Pius IX, Syllabus of Errors, 1864

“Although separated by decades, the Revolutions of 1848 drew directly upon the ideological currents first unleashed by the American and French Revolutions. Across Europe, liberal activists framed their demands for constitutional government, expanded suffrage, and national self‑determination as the unfinished work of the earlier age of revolutions. To many contemporaries, the monarchies restored after 1815 represented a betrayal of the principles of popular sovereignty articulated in Philadelphia and Paris. Thus, the uprisings of 1848 were not merely spontaneous eruptions of discontent but a renewed assault on hereditary rule, inspired by the earlier revolutionary conviction that legitimate authority must rest on the consent of the governed.”

—Emilia Hartmann, Liberalism Reignited: The Transatlantic Legacy of Revolution, 2022

“Although separated by decades, the Revolutions of 1848 drew directly upon the ideological currents first unleashed by the American and French Revolutions. Across Europe, liberal activists framed their demands for constitutional government, expanded suffrage, and national self‑determination as the unfinished work of the earlier age of revolutions. To many contemporaries, the monarchies restored after 1815 represented a betrayal of the principles of popular sovereignty articulated in Philadelphia and Paris. Thus, the uprisings of 1848 were not merely spontaneous eruptions of discontent but a renewed assault on hereditary rule, inspired by the earlier revolutionary conviction that legitimate authority must rest on the consent of the governed.”

—Emilia Hartmann, Liberalism Reignited: The Transatlantic Legacy of Revolution, 2022

“Although separated by decades, the Revolutions of 1848 drew directly upon the ideological currents first unleashed by the American and French Revolutions. Across Europe, liberal activists framed their demands for constitutional government, expanded suffrage, and national self‑determination as the unfinished work of the earlier age of revolutions. To many contemporaries, the monarchies restored after 1815 represented a betrayal of the principles of popular sovereignty articulated in Philadelphia and Paris. Thus, the uprisings of 1848 were not merely spontaneous eruptions of discontent but a renewed assault on hereditary rule, inspired by the earlier revolutionary conviction that legitimate authority must rest on the consent of the governed.”

—Emilia Hartmann, Liberalism Reignited: The Transatlantic Legacy of Revolution, 2022

“Although separated by decades, the Revolutions of 1848 drew directly upon the ideological currents first unleashed by the American and French Revolutions. Across Europe, liberal activists framed their demands for constitutional government, expanded suffrage, and national self‑determination as the unfinished work of the earlier age of revolutions. To many contemporaries, the monarchies restored after 1815 represented a betrayal of the principles of popular sovereignty articulated in Philadelphia and Paris. Thus, the uprisings of 1848 were not merely spontaneous eruptions of discontent but a renewed assault on hereditary rule, inspired by the earlier revolutionary conviction that legitimate authority must rest on the consent of the governed.”

—Emilia Hartmann, Liberalism Reignited: The Transatlantic Legacy of Revolution, 2022

“Italy cannot remain subject to the arbitrary rule of foreign powers. The condition of our peninsula is intolerable; it is a disgrace to civilization that a people so numerous and so gifted should be condemned to political weakness and humiliation. If we wish to secure for Italy a future worthy of her past, we must be prepared to make sacrifices. The independence of nations is not obtained without struggle. If war must come, it will be because peace has become impossible under the present order of things.”

—Cavour, 1858

“Italy cannot remain subject to the arbitrary rule of foreign powers. The condition of our peninsula is intolerable; it is a disgrace to civilization that a people so numerous and so gifted should be condemned to political weakness and humiliation. If we wish to secure for Italy a future worthy of her past, we must be prepared to make sacrifices. The independence of nations is not obtained without struggle. If war must come, it will be because peace has become impossible under the present order of things.”

—Cavour, 1858

“Italy cannot remain subject to the arbitrary rule of foreign powers. The condition of our peninsula is intolerable; it is a disgrace to civilization that a people so numerous and so gifted should be condemned to political weakness and humiliation. If we wish to secure for Italy a future worthy of her past, we must be prepared to make sacrifices. The independence of nations is not obtained without struggle. If war must come, it will be because peace has become impossible under the present order of things.”

—Cavour, 1858

“Intuition goes in the very direction of life. It is a kind of intellectual sympathy by which one places oneself within an object in order to coincide with what is unique in it. Analysis, always turning around the object, never reaches more than the shadow of the thing. True knowledge is grasped not by reason alone but by an inner, immediate experience.”

—Henri Bergson, Introduction to Metaphysics, 1903

“Intuition goes in the very direction of life. It is a kind of intellectual sympathy by which one places oneself within an object in order to coincide with what is unique in it. Analysis, always turning around the object, never reaches more than the shadow of the thing. True knowledge is grasped not by reason alone but by an inner, immediate experience.”

—Henri Bergson, Introduction to Metaphysics, 1903

“Intuition goes in the very direction of life. It is a kind of intellectual sympathy by which one places oneself within an object in order to coincide with what is unique in it. Analysis, always turning around the object, never reaches more than the shadow of the thing. True knowledge is grasped not by reason alone but by an inner, immediate experience.”

—Henri Bergson, Introduction to Metaphysics, 1903

“Intuition goes in the very direction of life. It is a kind of intellectual sympathy by which one places oneself within an object in order to coincide with what is unique in it. Analysis, always turning around the object, never reaches more than the shadow of the thing. True knowledge is grasped not by reason alone but by an inner, immediate experience.”

—Henri Bergson, Introduction to Metaphysics, 1903