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An aristocratic culture does not advertise its emotions. In its forms of expression it is sober and reserved. Its general attitude is stoic.

Johan Huizinga

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Johan Huizinga
Age: 72 †
Born: 1872
Born: January 1
Died: 1945
Died: January 1
Cultural Historian
Historian
Linguist
Philosopher
Resistance Fighter
University Teacher
J. Huizinga
Huizinga
Emotion
Aristocratic
Attitude
Stoic
Culture
Reserved
Form
Sober
Doe
Emotions
Forms
General
Expression
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Culture must have its ultimate aim in the metaphysical or it will cease to be culture.
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Play is a uniquely adaptive act, not subordinate to some other adaptive act, but with a special function of its own in human experience.
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Play is older than culture, for culture, however inadequately defined, always presupposes human society, and animals have not waited for man to teach them their playing.
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Quite apart from any conscious program, the great cultural historians have always been historical morphologists: seekers after theforms of life, thought, custom, knowledge, art.
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The new knowledge has not yet settled in culture. It has not yet been integrated in a new cosmic conception.
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From whichever angle one looks at it, the application of racial theories remains a striking proof of the lowered demands of public opinion upon the purity of critical judgment.
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Science, unguided by a higher abstract principle, freely hands over its secrets to a vastly developed and commercially inspired technology, and the latter, even less restrained by a supreme culture saving principle, with the means of science creates all the instruments of power demanded from it by the organization of Might.
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The art of watching has become mere skill at rapid apperception and understanding of continuously changing visual images. The younger generation has acquired this cinematic perception to an amazing degree.
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Do you know anything that in all its innocence is more humiliating than the funny pages of a Sunday newspaper in America?
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You can deny, if you like, nearly all abstractions: justice, beauty, truth, goodness, mind, God. You can deny seriousness, but not play.
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A new culture can only grow up in the soil of a purged humanity.
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All seemingly profound thinking which passes for realism, because it conveniently does away with all troublesome principles, has agreat attraction for the adolescent mind.
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People accept a representation in which the elements of wish and fantasy are purposely included but which nevertheless proclaims to represent the past and to serve as a guide-rule for life, thereby hopelessly confusing the spheres of knowledge and will.
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Revolution as an ideal concept always preserves the essential content of the original thought: sudden and lasting betterment.
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Whether the aim is in heaven or on earth, wisdom or wealth, the essential condition of its pursuit and attainment is always security and order.
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These are strange times. Reason, which once combatted faith and seemed to have conquered it, now has to look to faith to save it from dissolution.
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Without metaphor the handling of general concepts such as culture and civilization becomes impossible, and that of disease and disorder is the obvious one for the case in point. Is not crisis itself a concept we owe to Hippocrates? In the social and cultural domain no metaphor is more apt than the pathological one.
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Nelson's famous signal before the Battle of Trafalgar was not: England expects that every man will be a hero. It said: Englandexpects that every man will do his duty. In 1805 that was enough. It should still be.
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The things which can make life enjoyable remain the same. They are, now as before, reading, music, fine arts, travel, the enjoyment of nature, sports, fashion, social vanity (knightly orders, honorary offices, gatherings) and the intoxication of the senses.
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The content of the ideal is a desire to return to the perfection of an imaginary past.
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