Posts Tagged ‘calendar’
“When angry, count four. When very angry, swear”*…
Anger, like other emotions, has a history.
It is not merely that the causes of anger may change, or attitudes toward its expression. The nature of the emotion itself may alter from one society to another. In classical antiquity, for example, anger was variously viewed as proper to a free citizen (an incapacity to feel anger was regarded as slavish); as an irrational, savage passion that should be extirpated entirely, and especially dangerous when joined to power; as justifiable in a ruler, on the model of God’s righteous anger in the Bible; and as blasphemously ascribed to God, who is beyond all human emotions.
Profound social and cultural changes—the transition from small city-states to the vast reach of the Roman Empire, the adoption of Christianity as the official religion of Rome—lay behind these shifting views, but all the positions had their defenders and were fiercely debated. This rich heritage offers a wealth of insights into the nature of anger, as well as evidence of its social nature; it is not just a matter of biology….
The history of anger– indeed, the very fact that it has a history– sheds light on the elevated emotional climate of today: “Repertoires of Rage.”
* Mark Twain
###
As we wrestle with wrath, we might recall that in 1752 in Britain and throughout the British Empire (which included the American colonies) yesterday was September 2. The “jump” was occasioned by a switch from the Julian to the Gregorian calendar, as a product of which almost all of “western civilization” was then on Pope Gregory’s time; Sweden (and Finland) switched the following year.
“I told my doctor I broke my leg in two places. He told me to stop going to those places.”*…
The “Hanoi Street Train”
As we depart the 2010s, a period that gave rise to influencers and forced us to grapple with our carbon footprints, and set sail for the ’20s, we at Fodor’s are asking ourselves a simple question: How can we be better travelers in the decade to come?
We’re hardly alone in asking it. We all desperately wish to see and experience this wonderful world, but how can we do so responsibly? Ultimately, we must each, individually, come to our own conclusions. And that’s how we view this year’s No List.
Every year, we use the No List to highlight issues—ethical, environmental, sometimes even political—that we’re thinking about before, during, and long after we travel. For this year’s No List, as we do every year, we highlight places and issues that give us pause. The underlying issues are ones that we’ll certainly be grappling with in the decade to come…
Fodor’s explains why we might NOT want to visit a baker’s dozen famous tourist destinations in 2020– their “No List”: “Thirteen places to reconsider in the year ahead.”
* Henny Youngman
###
As we move off the beaten path, we might recall that this date, January 1, debuted in 46 BCE with the advent of the Julian calendar. It became the first day of the year in 1622; that honored had previously belonged to March 25.
January 1 is both the furthest away and closest day to December 31st. Because of time zones, the first person born in a year can be born before the last person of the previous year.
Happy New Year!
“‘For a while’ is a phrase whose length can’t be measured”*…
A reproduction of the fragmentary Fasti Antiates Maiores, an early Roman calendar (c. 60 BC) [source]
What year is it? It’s 2019, obviously. An easy question. Last year was 2018. Next year will be 2020. We are confident that a century ago it was 1919, and in 1,000 years it will be 3019, if there is anyone left to name it. All of us are fluent with these years; we, and most of the world, use them without thinking. They are ubiquitous. As a child I used to line up my pennies by year of minting, and now I carefully note dates of publication in my scholarly articles.
Now, imagine inhabiting a world without such a numbered timeline for ordering current events, memories and future hopes. For from earliest recorded history right up to the years after Alexander the Great’s conquests in the late 4th century BCE, historical time – the public and annual marking of the passage of years – could be measured only in three ways: by unique events, by annual offices, or by royal lifecycles…
Once local and irregular, time-keeping became universal and linear in 311 BCE. History would never be the same again: “A Revolution in Time.”
See also: “The past is a foreign country; they do things differently there”*…
* South of the Border, West of the Sun
###
As we mark time, we might recall that it was on this date in 293 that Roman Emperors Diocletian and Maximian appoint Galerius as Caesar to Diocletian, beginning the period of four rulers known as the Tetrarchy. Although he was a staunch opponent of Christianity, Galerius ended the Diocletianic Persecution when he issued an Edict of Toleration in Serdica in 311.
Porphyry bust of Galerius [source]
“It is not enough that I succeed, others must fail”*…
Who said “it is not enough that I succeed, others must fail”? According to Tiffany Watt Smith, in this spry book, it might have been Gore Vidal or Genghis Kahn. According to the internet it is either La Rochefoucauld or Somerset Maugham. Having thought about it a bit, it might actually have been me, or perhaps it was Watt Smith herself. The point is that it doesn’t really matter since taking pleasure in another’s misfortune turns out to be a pungent but free-floating feeling that pops up everywhere. The flavours might change – as an academic cultural historian Watt Smith is far from suggesting that emotions are universal across time and place – but there is something familiar to us all about the odd stab of pleasure we get when an enemy or even, God help us, a friend, stumbles.
So it is odd that the English language does not have a word for this grubby little pleasure – instead we have to borrow from the German and call it Schadenfreude (literally “damage-joy”)…
Kathryn Hughes considers that delicious feeling of satisfaction at the “epic fails” of somebody else in a review of Tiffany Watt Smith’s Schadenfreude- the Joy of Another’s Misfortune: “Damage-joy.”
* see above
###
As we try not to snicker, we might recall that it was on this date in 45 B.C.E. that the Julian Calendar came into effect. It was the predominant calendar in the Roman world, most of Europe, and in European settlements in the Americas and elsewhere, until it was refined and gradually replaced by the Gregorian calendar, promulgated in 1582 by Pope Gregory XIII.
(The Julian calendar remains useful for some scientific, especially astronomical, purposes, as it provides a linear count of days from a starting point. which was introduced by Joseph Scaliger in 1583. Julian Day 0 is defined as noon on Monday, January 1, 4713 B.C.E. (in the Julian Calendar). Regardless of leap years and calendar changes by the Romans or Pope Gregory, the Julian date number enables the easy calculation of the number of days between two dates by simply taking the difference in their Julian day number. This is useful, say, for astronomers’ calculations of the dates of eclipses. Thus, the Julian day number of a day is defined as the number of days since noon GMT on 1 Jan 4713 B.C.E. in the Proleptic Julian Calendar, and each Julian day number runs from noon to noon.)
“It’s the end of the world as we know it”*…
“The probability of global catastrophe is very high,” the Bulletin of the Atomic Scientists warned in setting the Doomsday Clock 2.5 minutes before midnight earlier this year. On nuclear weapons and climate change, “humanity’s most pressing existential threats,” the Bulletin’s scientists found that “inaction and brinkmanship have continued, endangering every person, everywhere on Earth.”
Every day, it seems, brings with it fresh new horrors. Mass murder. Catastrophic climate change. Nuclear annihilation.
It’s all enough to make a reasonable person ask: How much longer can things go on this way?
A Princeton University astrophysicist named J. Richard Gott has a surprisingly precise answer to that question…
Gott applies straight-forward logic and the laws of probability to setting our exit date. “Calculations” haven’t worked out so well for Mayan seers or the likes of Harold Camping; but as you’ll read, Gott has tested his method, and done remarkably well… so: “We have a pretty good idea of when humans will go extinct.”
* REM
###
As we plan our parties, we might recall that it was on this date in (what we now call) 46 BCE, that the final year of the pre-Julian Roman calendar, began. The Romans had added a leap month every few years to keep their lunar calendar in sync with the solar year, but had missed a few with the chaos of the civil wars of the late Republic. Julius Caesar added two extra leap months to recalibrate the calendar in preparation for his calendar reform, which went into effect in (what we now now as) 45 BC. The year, which had 445 days, was thus known as annus confusionis (“year of confusion”).
Fragmentary fresco of a pre-Julian Roman calendar
