#fernand braudel

[hyperions-fate]

Fernand Braudel, The Mediterranean in the Ancient World

[livrepensamento-com]

A religião além da fé: uma visão científica

Maurício Moura A religião é uma das forças mais antigas e duradouras da experiência humana. Ela constrói impérios e os derruba, inspira a mais profunda compaixão e justifica a mais brutal violência. Mas, para além da crença ou da descrença individual, o que é a religião, realmente? A resposta oficial, aquela que encontramos na superfície, é uma questão de fé e revelação divina. No entanto,…

A religião além da fé: uma visão científica

[snoppy]

“and kneeling at the edge of the transparent sea i shall shape for myself a new heart from salt and mud.”

“i have only one thing to do and that’s be the wave that i am and then sink back into the ocean.”

THE SEA AS A PLACE OF BEGINNING AND ENDING

anne carson | geyser, mitski | rafael campo | ilya glazunov | slothrust | @ mild.moon on instagram | fernand braudel | bertil nilsson | a metamorfose dos pássaros (catarina vasconcelos, 2020) | fiona apple

[izvletchenie]

“The omnipresence of wolves and the attention they aroused make wolf-hunting an index of the health of the countryside, and even of the towns, and of the character of the year gone by. A lapse in vigilance, an economic setback, a rough winter, and they multiplied. In 1420, packs entered Paris through a breach in the ramparts or unguarded gates. They were there again in September 1438, attacking people this time outside the town, between Montmartre and the Saint-Antoine gate. In 1640, wolves entered Besançon by crossing the Doubs near the mills of the town and ‘ate children along the roads’. Francis I created grand masters of the wolf hunts in about 1520. They organized round-ups needing the participation of both lords and villagers. There was an example of this in 1765, again in the Gevaudan ‘where the ravages of the wolves made people believe in the existence of an unnatural monster’.”

Fernand Braudel, Civilization and Capitalism, 15th—18th Century, Vol. I: The Structures of Everyday Life: The Limits of the Possible

[alwaysalreadyangry]

reading about the history of clothing and fashion in Fernand Braudel’s The Structures of Everyday Life and responding to it in a totally normal way like “oh yes Joe and Nicky predate the concept of fashion as a thing that changes”

bonus: peasants in/around France (? not sure how widely) didn’t wear underwear until like, the late twelfth century

[professeur-stump]

Günz commence deux millions d'années avant le Christ, Würm s'achève vers - 10 000. Naturellement, entre ces glaciations, chacune fort lente à s'installer, se situent des intervalles interglaciaires de réchauffement, eux aussi fort longs et irréguliers. D'où des sous-périodes (Riss I, II, III, Würm I, II, III, IV, V ...), qui correspondent à une succession de changements lents du climat, quasi imperceptibles sur le moment, mais dont l'addition multiséculaire aboutit finalement à d'énormes bouleversements.

(Fernand Braudel, L'identité de la France, 1986)

[protoslacker]

I have always believed that history cannot be really understood unless it is extended to cover the entire human past.

Fernand Braudel quoted in an article by Alvaro de Menard at Fantastic Anachronism. Reading Notes: Civilization & Capitalism, 15th-18th Century, Vol. I: The Structures of Everyday Life

[wewererogue]

What revolutionary humanism essentially believed was that violence could be legitimate if it was used to defend law, equality, social justice or the much beloved mother country. The revolutionary might be its author — or its victim, for “to take the streets” could as easily involve dying there, making a final protest, as emerging victorious. But to embrace violence — to dare to die or to kill — was acceptable only if it were the sole means of deflecting destiny, making it more human and fraternal.  In a word, the Revolution meant violence in the service of an ideal.

Fernand Braudel, A History of Civilizations (1962) (34)

@we-arerevolutionary