History has had its share of prolific authors, sometimes astoundingly so.
Sir Herbert Butterfield (1900-1979), the Cambridge professor and philosopher of history, published 22 books on history, the history of history, and the histories of science, religion and international relations. Fellow knight Sir Arthur Bryant's (1899-1985) vast output included eight "lesser" books and a regular column for the Illustrated London News while he completed his three-book opus on Samuel Pepys; this was followed by 19 books between 1931 and 1944 and 13 more from 1950 to 1975.
In this country, Allan Nevins (1890-1971) authored over 50 books including a Pulitzer Prize-winning biography of Grover Cleveland and an eight-volume series on the Civil War. Men like Sir Winston Churchill, George Bancroft and Theodore Roosevelt turned out copious amounts of superb historical writing in between running countries and saving Western Civilization. There are many other historians who are awe-inspiring in both their literary volume and its quality.
Sir Herbert Butterfield (1900-1979), the Cambridge professor and philosopher of history, published 22 books on history, the history of history, and the histories of science, religion and international relations. Fellow knight Sir Arthur Bryant's (1899-1985) vast output included eight "lesser" books and a regular column for the Illustrated London News while he completed his three-book opus on Samuel Pepys; this was followed by 19 books between 1931 and 1944 and 13 more from 1950 to 1975.
In this country, Allan Nevins (1890-1971) authored over 50 books including a Pulitzer Prize-winning biography of Grover Cleveland and an eight-volume series on the Civil War. Men like Sir Winston Churchill, George Bancroft and Theodore Roosevelt turned out copious amounts of superb historical writing in between running countries and saving Western Civilization. There are many other historians who are awe-inspiring in both their literary volume and its quality.
Few, however, equal the breadth and prodigious output of Will (1885-1981) and Ariel (1898-1981) Durant. Their 11-volume Story of Civilization was researched, written and published over a period of forty years and is still the most successful historiographical series ever. (For those of you seeking a writing project, the last completed volume was The Age of Napoleon. The Durants left behind notes for The Age of Darwin and an outline for The Age of Einstein which would bring the series up to 1945. That would leave only The Age of Aquarius and, perhaps, The End of the Civilization As We Know It and we'd be fully caught up to 2050.)
Below, I've highlighted a few of the Durants' conclusions that resonated with me--though some challenging and not what we necessarily want to hear--and help to explain what we see everyday as our own history unfolds in real time.
The laws of biology are the fundamental lessons of history. We are subject to the processes and trials of evolution, to the struggle for existence and the survival of the fittest to survive. If some of us seem to escape the strife or the trials it is because our group protects us; but that group itself must meet the tests of survival. So the first biological lesson of history is that life is competition. Competition is not only the life of trade, it is the trade of life—peaceful when food abounds, violent when the mouths outrun the food.
Since Nature has not read very carefully the American Declaration of Independence or the French Revolutionary Declaration of the Rights of Man, we are all born unfree and unequal: subject to our physical and psychological heredity, and to the customs and traditions of our group; diversely endowed in health and strength, in mental capacity and qualities of character. Nature loves difference as the necessary material of selection and evolution; identical twins differ in a hundred ways, and no two peas are alike. Inequality is not only natural and inborn, it grows with the complexity of civilization. Hereditary inequalities breed social and artificial inequalities; every invention or discovery is made or seized by the exceptional individual, and makes the strong stronger, the weak relatively weaker, than before.
Life must breed. Nature has no use for organisms, variations, or groups that cannot reproduce abundantly. If the human brood is too numerous for the food supply, Nature has three agents for restoring the balance: famine, pestilence, and war.
History is color-blind, and can develop a civilization (in any favorable environment) under almost any skin.
It is not the race that makes the civilization, it is the civilization that makes the people: circumstances geographical, economic, and political create a culture, and the culture creates a human type.
Does history support a belief in God? If by God we mean not the creative vitality of nature but a supreme being intelligent and benevolent, the answer must be a reluctant negative. Like other departments of biology, history remains at bottom a natural selection of the fittest individuals and groups in a struggle wherein goodness receives no favors, misfortunes abound, and the final test is the ability to survive. Add to the crimes, wars, and cruelties of man the earthquakes, storms, tornadoes, pestilences, tidal waves, and other “acts of God” that periodically desolate human and animal life, and the total evidence suggests either a blind or an impartial fatality, with incidental and apparently haphazard scenes to which we subjectively ascribe order, splendor, beauty, or sublimity. If history supports any theology this would be a dualism like the Zoroastrian or Manichaean: a good spirit and an evil spirit battling for control of the universe and men’s souls. These faiths and Christianity (which is essentially Manichaean) assured their followers that the good spirit would win in the end; but of this consummation history offers no guarantee.
But. . .
There is no significant example in history, before our time, of a society successfully maintaining moral life without the aid of religion.
Nature and history do not agree with our conceptions of good and bad; they define good as that which survives, and bad as that which goes under; and the universe has no prejudice in favor of Christ as against Genghis Khan.
But. . .
There is no significant example in history, before our time, of a society successfully maintaining moral life without the aid of religion.
Nature and history do not agree with our conceptions of good and bad; they define good as that which survives, and bad as that which goes under; and the universe has no prejudice in favor of Christ as against Genghis Khan.
As long as there is poverty there will be gods.
We conclude that the concentration of wealth is natural and inevitable, and is periodically alleviated by violent or peaceable partial redistribution. In this view all economic history is the slow heartbeat of the social organism, a vast systole and diastole of concentrating wealth and compulsive recirculation. [For the latest salvo in this never-ending battle, here's Thomas Piketty's recent TEDTalk.]
War is one of the constants of history, and has not diminished with civilization or democracy. In the last 3,421 years of recorded history [1968] only 268 have seen no war. We have acknowledged war as at present the ultimate form of competition and natural selection in the human species. “Polemos pater panton” said Heracleitus; war, or competition, is the father of all things, the potent source of ideas, inventions, institutions, and states. Peace is an unstable equilibrium, which can be preserved only by acknowledged supremacy or equal power.
Finally, the Durants remind us as a coda to their own efforts, "Most history is guessing, and the rest is prejudice. Even the historian who thinks to rise above partiality for his country, race, creed, or class betrays his secret predilection in his choice of materials, and in the nuances of his adjectives."
