By Paul Dukes
The publication examines the evolution of the main issue symbolised by means of the surroundings of the Doomsday Clock at a couple of minutes to dead night within the context of the Anthropocene period from 1763, making distinct connection with the examine of background in the course of the interval. It seeks to illustrate the need for historical past as technological know-how, whereas mentioning the inadequacy of a few past ways. It argues for a pandisciplinary method of today’s challenge.
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Additional resources for Minutes to Midnight: History and the Anthropocene Era from 1763
Unfortunately, ‘presumption’ made every man 32 MINUTES TO MIDNIGHT substitute individual conviction for faith and consider himself to be ‘the arbiter of laws according to which he is pleased to govern himself, or to allow some one else to govern him and his neighbours’. It was mostly the middle classes of society that had been affected by this ‘moral gangrene’; mostly wealthy men, whose rallying cry since 1815 had been ‘Constitution’, who had provoked agitation. This might mean different things in different countries, but everywhere meant ‘change and trouble’.
In this sense, while transcending the legacy of Smith and Ferguson concerning stadial development, Marx and Engels also distorted it. Moreover, by the time of Marx’s death in 1883, in his uncompleted major work, Capital, he had shown in some detail how capitalism was on the rise, but had not spelled out in such detail how it was to fall, still less what was to replace it. His great achievement was to analyse the process by which the development of technology far beyond the dreams of James Watt promoted a new economic system and accompanying social changes.
The vast majority of Europeans at the time when Burke wrote were peasants, often more preoccupied by pagan supernaturalism than by church doctrine, as unaware of French as of 24 MINUTES TO MIDNIGHT Latin, and still less conscious that there was a family of Indo-European languages to which both Latin and French belonged. Nevertheless, ‘outsiders’ be they Moslem or Jew, even Catholic or Protestant, were often treated with harsh intolerance by the uneducated and educated alike. To turn to laws, again as well as the codified and customary common varieties, there was another, more basic kind, exemplified by the almost universal belief of the peasants that the land was theirs.